/ 


y- 


TWELVE 


SERMONS 

On  the  following  feafonable  and  im- 
portant Subjeds. 


Juftlfication  impoffible 
by  the  Works  of  the 
Law. 

The  QiJeftion  anfwered, 
'*  wherefore  then  ferv- 
eth  the  Law"  ? 

The  Nature  of  Faith,  as 
juftifying,  largely  ex- 
plained, and  remarked 
on. 

The  Place,  and  Ufe,  of 
Faith,  in  the  Affair  of 
Juftification. 


@ 


m 


m 


Human  Endeavours,  in 
the  ufe  of  Means,  the 
way  in  which  Faith  is 
obtained. 

The  Method  of  the  Spi- 
rit in  communicating 
the  "  Faith,  by  which 
the  Juft  do  live". 

Thelnquiryofthe  young 
Man  in  the  Gofpel, 
'«  what  (hall  I  do  that 
I  may  have  eternal 
Life"  ? 


With  interfperfed  Notes,  inDefence  of  the  Truth ; 
efpecially  in  the  Points  treated  on,  in  the  above 
Difcourles. 


By   C  H  A  R  L  E  S  C  H  A  U  N  C  Y,  £).  Z). 

And  one  of  the  Paftors  of  the  firft  Church  of  Chrift 
in  Boston, 


Boston  ;  New-England  1- 

Printed  by  D.   and  J.  Kneeland,  for  Thomas 
Leverett,  in  Corn-hill.     Mdcclxv; 


PREFACE. 


mmsimmmm^mmm^mmmm^ 


rHE  making  any  apology  for  the  following  puh- 
licatioyi  would    be   needlejs^    the  fiihjehs    of 
it   are  fo   highly  inter ejling   and   important^ 
fhould  they  he  fet  in  a  clear  andjujl  point  of  light  : 
If  they  are  not^  no  excufe  canjuftifie  the  Author  for 
medling  with  that  he  had  better  let  alone.     It  mufl 
he  left  with  the  reader  to  judge  in  this  matter.     In 
the  mean  time.,  I  may  fay.,  in  behalf  of  my  felf  that 
I  have  endeavoured,  not  without  confiderahle  pains^ 
to  colle5i  fro?n  the  [cripture  what  it  fays.,  in  differ- 
ent places,  concerning  the  feveral  truths  here  treated 
on  ;  and  to  place  it  in  one  connected  view,  and  in  as 
dijiin^  and  perfpicuous  a  manner  as  1  could.     I  have 
purpofely  avoided  all  pomp  of  zvords,  and  all  fhew  of 
learned  fub tie ty  by  the  artful  ufe  of  fcholajiic,  fyfier/ia^ 
tical,  and  metaphyfical  terms  \  Jiudying  to   deliver 
my  felf  fo  as- that  1  might  be  eafily  underftood.     If  I 
have  wrote  in  a  myftical,  perplexed,  unintelligible 
way,  I  own  it  is  a  fault  not  to  be  overlooked  >  aJtd 


am 


ii         PREFACE. 

am  willing  to  fuhmit  to  deferved  chaflijement  :  ^nd 
the  rather^  as  it  is,  with  me,  a  fettled  pointy  that  if 
a  man  writes  fo  as  that  it  is  difficulty  if  poffible^  to 
underfiand,  and  afcertain^  his  real  meanings  his 
thoughts  are  confufed  and  unconneEled^  as  they  lie  in 
his  mind  ;  cr  he  has  been  inexcufably  carelcfs  in 
ranging  and  expreffing  them  •,  cr^  what  is  worfe^  he 
has  foiM  covered  defign  to  ferve^  hy  entrenching 
himfelf  in  darknefs  and  ambiguity. 

If  any  fjjould  think  it  worth  while  to  read  thefe 
"Difcourfes^I would  advifd  them  to  receive  nothing^they 
may  meet  Tvith  in  them^as  "  the  truth  ofGod^\till  they 
have  impartially  examined  what  is  offered  in  proof 
of  it  as  fuch,  from  the  f acred  books  \  and  are  there- 
upon convinced^  in  their  confdmcies^that  it  really  is  fo, 
'fheir  faith  will  now  fiand  on  a  jafe  and  fun  bajisy 
the  word  of  hi  my  who fe  file  is  that^  *-'■  faithful  and 
true*.  And  this^  I  would  add,  is  the  only  way  in 
which  we  fhould  always  read  the  writings  of  others^ 
Upon  the  facred  do^rines  of  fcripture^  however  high 
an  opinion  we  may  have  of  their  integrity ^  capacity^ 
or  fuperior  knowledge  in  divine  things.  We  fhall 
now  uje  their  labois  as  ^*  helps\  {which  we  reafon- 
ably  may)  in  order  to  our  underfianding  the  jufi  im- 
port oj  the  fcripture  \  and  flo all  found  our  faith,  not 
on  what  they  fay^  but  on  what  we  are  enabled., 
hy  their  affifiancc^  to  perceive  to  be  the  word  and 
will  of  God, 

It  would  be  extraordinary,  if,  thro*  careleffnefs^ 
inattention,  or  the  undue  infuence  of  fome  wrong 
biafs  or  other,  I  have  not  been  led  into  a  mi f  con- 
ception of  fome  of  the  "  many  texts'*,  I  have  en- 
deavoured to  explain  :  Tho*  I  am  not  fenfible,  that 

this 


PREFACE.  iii 

(his  is  the  cafe.  If  I  have  been  miflake%  I  have 
mt  knowingly  heenfo.  It  is  owing  to  the  want  of 
more  underfianding.,  and  a  better  judgment.,  rather 
than  to  any  fault  in  my  will.  7 he  Holy  Bible', 
and  not  any  "  human  fyfti^n\  or  *-'-  fallible  compo- 
Jure'\  has  been  my  governing  rule^  in  what  1  have 
prefented  to  the  view  of  others  :  Nor  have  I  faid 
any  thing  but  as  it  appeared  to  me,  upon  a  clofe  in- 
quiry., to  agree  with  this  only  test  of  revealed 
truth. 

Foffibly^  there  arefome.^  who, upon  reading  what  is 
herewith  emitted,  ^  perceiving  its  contrariety  to  their 
peculiar  fentiments,  may  be  in  a  temper  of  mind,  at 
once,  to  fpeak  of  me,  in  their  zeal,  as  a  pervert er  of 
the  "  truth  as  it  is  in  Jefus''\  and   to  fuch  a  degree 
as  to  be  in  a  flate  of  wrath.     Such  cenforious  judg- 
ing will  give  me  no  dtjlurbance,  fo  long  as  thofe 
words  are  to  be  found  legibly  wrote  in   the  infpired 
hooks,  '*  who  art  thou  that  judgefi  another  man^s 
fervant  ?  To  his  own  majler  he  Jlandeth^  or  fall- 
eth. — ^hy  do/i  thou  judge  thy  brother  f — We  fhall 
all  fi and  before  the  judgment-feat  ofChrifi'\     Men^s 
ajjuming  to  themfelves  a  right  to  determine  what  is 
"  trutW\  or  ^^  falfehood^^ ,  and  to  afcertain  the  doom 
of  others  as  they  agree,  or  dif agree,  with  fuch  deter- 
mination ;  ejpe daily,  if  they  do  it  w  th  great  pofi- 
tivenefs  and  afjurance,  as  though  they  were  divinely 
authorifed,  and  infallible,  judges  in  the  cafe,  may 
Jlartle  weak  minds,  and  powerfully  tend  to  imprefs 
on  them  a  wrong  biafs  :  But  it  can  convey  no  light  in- 
to the  under  {landings  of  any.      It  may  excite  a  various 
motion  in  the  paffions  of  thofe,  who  defpife  Juch  airs 
of  juperiority  and  importance  -,  and  feldom  fails  of 
doing  fo  :  But  it  can  have  no  rational  aptitude  to 

re^ifie 


IV 


PREFACE. 


re^fifie  their  miftakes,  if  they  labor  of  any  ;  or  to 
effe3  an  alteration,  for  the  better^  in  their  Jenti- 
ments.  It  would  argue  a  more  manly,  not  to  fay 
chrijlian  fpirit,  to  endeavour  their  conviElion  only 
hy  fair  and  jufl  reafoning  from  thefcriptures.  This 
would  be  to  apply  to  them  as  reafonable  creatures  ; 
and  in  no  other  way  can  we  properly  dofo, 

Ifhall  only  fay  further,  the  temper  of  my  mind^ 
refpeBing  the  following  work,  is  fuch,  that  I  find 
within  my  felf  a  freedom  as  heartily  to  wifh,  on  the 
one  hand,  that  it  may  meet  with  no  acceptance  in 
the  world,  if  fited  "  to  deceive  unwary  fouls,  and 
turn  them  afide  from  the  ftmplicity  of  the  go/pel"  \ 
as,  on  the  other,  that  it  may  be  received  with  ap- 
probation, and  admited  into  the  hearts  of  all  that 
Jhall  read  it,  if  it  fhould  exhibit,  as  I  trufl  it  doeSy 
"  the  truth  of  the  gofpel'\  by  which  we  may  be 
Javed. 


Bofton,  May 
4th.  1765. 


Charles  Chauncy* 


SERMON 


SERMON    I 


Juftification  impofiible  by  the 
Works  of  the  Law. 


G  A  L  A  T  I  A  N  S  II.  1 6. 
^*  Knowing  that  a  man  is  nor  juftified  by 
the  works  of  the  law,  but  by  the  faith, 
of  JefusChrift,  even  we  have  believed  in 
Jelus  Chrifl-,  that  we  might  bejiiftiiied 
by  the  fairh  of  Chrift,  and  not  by  the 
works  of  the  Jaw  :  For  by  the  works  of 
die  law  (hall  no  flefh  be  juftified." 


THE  firft  and  lafl  claufe  in  this  yerfc  are 
exprefs  in  affirming  negatively,  that  the 
method  of  juftification  before  God  is  not 
hy  "  the  works  of  the  law".  And  the  affirma-- 
tion  extends  univerfally  ;  taking  in  one  man  as 
well  as  another,  mankind  without  dillindlion  or 
difcrimination.  "  Knowing  that  a  man  is  not 
Jyj|tiiied  by  the  works  of  the  la\y".    The  wor(is 

B  srf 


2  Jujiif  cation  impojfthk 

arc  fpoken,  not  of  any  particular  man,  but  of  man 
as  ri<7nifying  the  whole  fpecies,  every  individual 
that  is  of  the  rank  we  call  nuen.  So  the  Apoftle 
explains  himfelf  in  the  other  claufe  of  the  verfe, 
«  by  the  works  of  the  law  fhall  no  flefh  be  jufti- 
f-ied";  that  is,  no  partaker  of  human  flcfh,  no  man, 
whether  he  be  Jew  or  Gentile,  no  one  of  the  race 
of  Adam.  In  this  fcnfe  precifely  the  phrafe,  "  no 
fiefh",  is  ufed  by  this  fame  Apoille,  when  fpeak- 
ing,  in  the  following  chapter,  ver.  ii.  upon  this 
fame  fubjed:.  Says  he,  "  no  man  is  juftified  by 
the  law  in  the  fight  of  God".  In  agreement 
wherewith  is  that  prayer  of  pious  David,  *  "  en- 
ter not  into  judgment  with  thy  fervant",  as 
grounded  upon  this  reafon,  "  for  in  thy  fight  Ihall 
no  man  living  be  juftified". 

In  further  fpeaking  to  the  text  it  will  be  pro- 
per to  explain  the  terms  "juftifie**,  and  "  the 
works  of  the  law".  The  way  will  then  be  clear  to 
illuftratc  the  truth  here  affirmed,  that  "  no  fiefli", 
no  man,  "  can  be  juftified  by  thefe  works". 

As  to  the  term  "  juftifie",  it  is  not  an  original 
Englifti  word,  but  borrowed  from  a  Latin  one 
(juttificare)  :  Neither  is  this  latin  word  of  anci- 
ent ufe  among  the  beft  Roman  writers  \-\  but 
has  been  introduced  fince,  by  chriftian  divines,  to 
exprefs  the  fenfe  of  a  fcripture  one,  often  to  be 
met  with,  particularly  in  the  Apoftle  Paul's  epi- 
ftles,  efpecially  his  epiftles  to  the  Romans  and  the 
Galatians.     It's  meaning  is  not,  to  make  juft  ;  as 

to 

*  Pfalm  ,143.  2. 

t  Vid.  Sir  Charles  Wolfeley,  on  juftification  evan- 
gelical. 


hy  the  Works  of  the  Law.  3 

to  fandifie  is  to  make  holy.  This  may  feem  to  be 
the  fenfe  of  the  word,  judging  by  its  etymology. 
But  its  rarely,  if  ever,  ufed,  in  the'inlpired  pages, 
as  carrying  in  it  this  meaning.  Tis  rath'  r  to  be 
underftood  in  a  law-fenfe,  alluding  to  the  acquit- 
ance  of  an  accufed  perfon  upon  a  legal  procefs, 
and  his  being  accounted  juft  in  oppofirion  to  the 
charge  that  was  exhibited  againil  him.  It  ac- 
cordmgly  fignifies  to  approve,  accept,  vindicate 
or  adjudge  as  juft.  We  fhall  exemplifie  this  m  a 
few  inftances.  The  holy  God  is  applied  to  in 
thofe  words,  *  "  hear  thou  in  heaven,  and  judge 
thy  fervants  ;  condemning  the  wicked,  and  j uni- 
fying the  righteous".  Where,  "  juftifying  the 
righteous"  does  not  fignifie,  the  making  them 
righteous  -,  but  appearing  for  them  in  judgment, 
and  vindicating  them  as  fuch.  It  is  affirmed,  -f- 
"  He  that  jullifieth  the  wicked  is  an  abomination 
to  the  Lord".  By '' juftifying  the  wicked"  is 
not  meant,  the  making  them  qualitatively  juft  : 
This  would  be  weil-pleafing  to  God  :  But  it  fig- 
nifies a  pleading  for  them,  and  defending  them  in 
judgment  as  juft,  while,  at  the  fame  time,  they 
are  wicked.  Hence  that  threatning  of  the  Pro- 
phet, :j:  "  Wo  unto  them,  who  juftifie  the  wicked 
for  a  reward"  ;  that  is,  vindicate  them  in  judg- 
ment as  righteous  perfons,  when  the  reverie  is 
their  true  charader.  And  the  word  is  ufed  in  this 
fame  fenfe  in  the  New-teftament.  "  Not  the 
hearers  of  the  law  are  juft  before  God,  but  the 
doers  of  the  law  fhall  bejuftified"  ;§  thatis,fhaii 
be  accounted  and  declared  juft  in  judgment.  So 
tis  faid  of  the  Publican,  in  the  gofpel  of  Luke,  |} 
B  2  that 

P  I  Kin.  8.  32.       t  Prov.  17.  5.       J  Ifa.  5.  21,  23. 
§  Rom.  2.  I  J.  II  Chap.  18.  14. 


4  yujiifxation  impoffihle 

that  he  "  went  down  to  his  houfe  juftified  racher 
than. the  .  harifee"  \  that  is,  approved  by  God, 
and  accepted  as  jiifl.  In  hke  manner  we  read,  * 
*'  Who  fliall  lay  any  thing  to  the  charge  of  God's 
eleft  ?  It  is  God  that  juftifieth.  V\^ho  is  he  that 
cofidemneth  ?  It  is  Chrift  that  died".  By  "  God's 
jnitifying",  we  are  evidently  to  undcrftand  his  ac- 
quiting  and  vindicating  in  judgment  asjuft;  for 
it  here  (lands  oppofed  to  condemnation. — But  I 
need  not  multiply  inftances.  Tis  generally  al- 
lowed, on  all  fides,  that  the  word,  "  juftifie",  is 
ufed  in  this  judicial  fenfe  throughout  the  fcrip- 
lures  i  at  lealt  in  a  fenfe  refering  to  this,  and  cor- 
refponding  with  it.  Tho  it  ought  to  be  remem- 
bered, and  heedfully  remarked  here,  that  no  one 
can,  in  confiftency  with  truth,  be  judicially  de- 
clared juft,  unlefs  he  really  is  fo  in  the  eye  of  thac 
rule,  whatever  it  is,  by  which  he  is  tried  ;  and, 
in  confequence  of  this,  we  may  be  fure,  that  the 
rightcousjudgeof  all  the  earth  will  never  approve 
of  any  man  as  jud,  and  pronounce  him  to  be  fo, 
if  this  be  not  the  truth  of  his  chara6ler,  when  com- 
pared with  the  meafure  of  judgment  in  his  cafe. 

"  WoR  Ks  of  the  law"  are  the  other  terms  to  be 
explained.  Now,  by  "  law",  the  Apoftlefome- 
times  means  law  "in  general",  both  the  "  law 
written  in  men's  hearts",  and  in  ''  the  books  of 
revelation".  Sometimes  he  ufes  the  word  more 
reftrainedly  to  fignifie  the  "Mofaic  law"  in  fpecial. 
But  whether  he  underftands  by  it  the  "  natural" 
or  "  revealed  law",  or  law  "  including  both", 
works  done  in  conformity  to  it,  when  mentioned 
with  reference  to  juilification,  he  always  fets  afide 

as 
*  Rcipc  8.  33,  34. 


hy  the  Works  of  the  Law.  5 

as  totally  infufficient  for  the  procurement  of  it. 
Accordingly,  when  he  affirms,  that,  "  by  the 
works  of  the  law,  no  one  fhall  be  juftified",  the 
thoc  he  would  convey  is  obvioiifly  this,  that 
juftification  is  not  obtainable  "  upon  the  foot  of 
law",  upon  any  claim  grounded  on  works  done  in 
obedience  to  it.  As  if  he  had  faid,  no  man,  whe- 
ther he  be  Jew  or  Genriif,  naked  law,  law  con- 
fidered  fmiply  in  itftlf,  being  the  rule  of  judg- 
ment, can  be  accounted,  accepted  or  vindicated 
as  juft,  upon  the  fcore  of  any  works  he  has  per- 
formed in  obedience  to  it  :  Neither  the  Jew,  up- 
on works  he  has  done  in  compliance  with  the  law 
as  publifhed  by  Mofes  ;  nor  the  Gentile,  upon 
the  works  he  has  done  in  obedience  to  the  law  of 
nature  And  it  may  be  added  with  equal  truth, nei- 
ther can  the  chriiiian  bejuftified  in  the  meer  vir- 
tue of  any  works  he  has  wro't  in  compliance  with 
the  law,as  promulged  in  the  gofpel  byJefusChrift, 
and  his  apoftles.  In  fhort,  all  works,  whether  of 
Jews,  Pagans,  or  Chriftians,  are  excluded  from 
jultificanon,  law,  rigid  law,  being  the  rule  of 
tryal.  They  are  totally  and  abfolutely  infufficient 
to  procure  for  any  man  living  an  acquitance  in 
judgment,  a  vindication  as  juft  and  righteous. 

And  this,  the  way  being  prepared  for  it,  I  now 
come  to  make  evident  to  you  :  In  the  doing  of 
which  I  fliall  take  the  Apoftle  Paul  for  my  in- 
ilruclor  and  guide.  He,  of  all  the  facred  writers, 
is  the  moft  frequent  and  peremptory  in  affirming, 
that  juftification  is  obtainable  by  no  fon  of  Adam 
upon  a  plea  of  v^orks,  done  in  conformity  to  meer 
law.  Nor  does  he  barely  aftert  this,  but  greatly 
enlarges  in  the  proof  of  it.  1  fhali  make  ufe  of  his 
B  3  arguments 


6  Jufijication  impojjihk 

arguments  upon  this  head,  and  endeavour  to  {^t 
them  in  a  point  of  hght  that  may  be  convincing. 

In  his  epiille  to  the  Romans,  he  has  diftindtly 
and  largely  proved,  that  mankmd  univerfaily  are 
finners,   and  therefore  incapable  of  attainmg    to 
"  thejuflification  of  iife"upon  the  terms  of  naked 
]aw.      rhe  proof  he  has  eAhibited  of  this  is  con- 
tained in  the  three  firft  chapters  of  this   epiflle  ; 
where  we  ihall  find  a  very  melancholy  account  of 
the  degenerate  ilate,  the  whole  world,  then  con- 
fiding ot  Jews  and  Gentiles,  had  funk  into.  "  It 
cannot  indeed  be  iuppofed,  that  the  character  he 
here  draws  of  the  Jews  &  Gentiles  juftly  belonged, 
in  all  its  hneaments,  to    either  of  them  indivi- 
dually confidered.     There  were,  doubtlefs,  a- 
mong  thefe  bodies  of  men  a  confiderable  number, 
who  had  "efcapcd  the  pollutions"  that  were  com- 
mon in  that  day  "  thro  lull"  :  Nay,  there  is  no 
reafon  to  think  but  that fome,atleaft,of  the  indi- 
viduals that  conftituted  thefe  coUtftive  bodies, 
were  really  good  men,  in  the  fenfe  in  which  the 
infpired  Solomon  fays,  "  a  good    man  obtaineth 
favor  of   the   Lord".     But  ftill,   it  was   true   of 
them  all,  that  they  "  had  gone  out  of  the  way"  : 
Not  indeed  equally,  confi  ered  as  individuals, - 
but  in  varioas  degrees  ;  fome   in  one  degree,  o- 
thers  in  another  ;  but  the  generality  in  an   high 
degree  :  infomuch  that  the  apoitle  might  judly 
delcribe  them,  in  the  grofs,   as   awfully  corrupt. 
For  this  was  the  real   truth  of  their  character  ; 
tho*  it  might  be  faid  of  fome  of  them,  in  the  indir- 
^Jt'dudl  knih,  that  they  were  finners  in  that  view 
only  in  which  it  is  affirmed.  "  there  is  not  a  juft 
man  that  fmneiii  not". 

And 


hy  the  PForh  of  the  Law.  7 

And  that  it  was  the  intention  of  the  apoflle 
to  give  us  to  Linderftand,  that  both  Jews  &  Gen- 
tiles, mankind  in  common,  were  fmners  mdivi- 
dually,  as  well  as  in  a  colle(5live  fenfe,  would  leem 
evident  beyond  all  reafonable  difpute.     Why  elfe 
fhould  he  ufe  the  terms  of  univertality  ?  Why  the 
ilrongefl  ones  the  language  could  furnifh  him 
with  ?  And  why  Hiould  he,  as  it  were,  heap  them 
upon  one  another  ?  He  is  not  content  with  fay- 
ing, "  all  have  finned"  ;  but  infifls  that  "  there 
is  none  righteous,  no  not  one"  ;   that  "  there  is 
none  that  doth  good,  no  not  one"  •,  and  that ''  all 
are  gone  out  of  the  way".     Surely,   thtfe  terms 
mull  take  in   au   the    individuals  of  the  human 
kind  without  exception.     Had  it  been  h:s  defign 
to  include  the  whole  world  of  men,  he  could  not 
have  exprefled  himfelf  in  words  more  full  to  his 
purpoie.     Befides,  the  conclufion  he  introduces 
trom  the   foregoing  premifes  requires,  that  the 
terms  ufed  in  them  fhould  be  explained  in   this 
univerfal  fenfe.     How  elfe  could  he   lay,  "  we 
have  before  proved,  that   every    mouth    is  flop- 
ped", and  that  "  all  the  world  are  become  guilty 
before  God"  .?   How  elfe  could  he  infer,  "  there- 
fore by  the  deeds  of  the  lawiliall  noflefhbe  jufli- 
fied  in  God's    fight"  ?  And  how  elfe  could  he 
argue,  that  we  are  "  juftified  freely  by  his  grace," 
that  is,  by  an  acl  of  his  meer  favor,  in  oppofition 
to  every  plea  as  grounded  on  works  done  in  obe- 
dience to  the  law,  and  to  the  utter  exclufion  of 
all  boafling  ? 

It  fHould  feem  indubitably  clear,that  theApo- 

flle's  aim  was  to  prove  the  impolTibility  of  jufti- 

iication  upon  terms  of  law,and  that  his  long  thread 

B4  of 


8  yuPification  imp'^Jfihk 

of  reafonlng,  in   rhcfe  chapters,  was   principally 

intended  to  fettle  this  important  point.     But   if, 

in  conrcqucnce  oi"  what  he   has  offered,  it  is  £iot 

fad,  rhac  bo:h  Jews  and  G.  ntiles  are  finners  iri 

the  account  of  law,   confidered  individually  and 

univerfally^  there  is  no  argumentative  connexion 

between  the  point  in  vitw,  and  the  reafoning  ufed 

to  defend  and  fupport  it.     '^  ay,  if  it  were  true  of 

ANY  ONE  INDIVIDUAL,  whether  in  the  Jewifh  or 

Gentile  world,  that  he  was  not  a  finner,  judging 

of  his  charadlcr  by  meer  law,'  the  apoftle  has  left 

his  dodrine  of  the  "  unattainablenefs  of  juflifica- 

tion  upon  the  foot  of  law"  without  any  folid  proof  • 

at  lead  in  regard  ot  that  univerfahty^  in  which  he 

has  afferted,  and  endeavoured  to  maintain  it.    He 

can,  in  a  word, be  looked  uponas  a  coherent  con-/ 

clufive  writer  upon  no  other  fcheme   than  this, 

that  Jews  and  Gentiles,  individually  as    well   col^ 

le^ively  confidered,  were  finners  in    the  view  of 

lav/,  and  therefore   not  within   the  pofTibility  of 

being  juftified  uport  a  tryal  by  fo  leverc  a  rule. 

I  MAY  not  improperly  remark  here,  that  the 
apoftle's  reafoning,  with  refpe6t  to  the  unattain- 
ablenefs  of  juftification  upon  the  terms  of  law, 
ought  to  be  confidered,  as  refering,  not  only  to 
mankind  as  they  exifled  at  the  time  when  he 
wrote,  but  in  all  after-ages  of  the  world.  For 
the  confequence  he  deduces,  from  his  method  of 
reafoning,  is  in  thole  tlrong  terms  of  univcrfality, 
"  therefore,  by  the  deeds  of  the  law,  there  fhal! 
no  fiefh  be  jiUtified  in  his  fight'*.  ''No  flefli", 
that  is,  no  fon  of  Adam,  not  one  of  the  human 
race.  Nor,  unlefs  he  is  to  be  underftood  as  tak- 
ing into  his  meaning  mankind  in  all  ages,  haYe 

we. 


dy  the  Worh  of  the  Law.         g 

we,  in  thefe  days,  any  concern  with  his  do6lrIne 
of  "juftificanon  without  law"  :  Whereas,  he  moft 
certainly  wrote  with  a  view  ro  afcer-ages  as  well 
as  that  in  which  he  lived  \  defigning  to  affirm  and 
prove,  that  no  Ton  o^  man,  in  any  age,  till  the  end 
of  time,  could  be  juftificd  upon  law-terms  :   be- 
caufe,  m  the  eye  of  law,  they  could   not  but  be 
found  guilty  before  God      And  the  plam  truth 
is,  his  realoning,  upon  this  head,  is  as  applicable 
to  mankind  univerially  m  theie  days,  as  to  man- 
kmd  at  the  time  when  he  wrote  his  epiftle.     For 
it  is  as  true  now  as  it  was  then,  and  has  all  along 
been  fo,  that  they  have  univerially  finned      Not 
that  mankind,  in  all  ages,  have  been  finners  juft 
in  the  fame  degree  as  in  the  apottle's  days  :   But 
they  now  arc,  and  always  have  been,  and  always 
will  be,  finncrs  in  fuch  a  (cnfe  as  that  tis  impofli- 
blc  they  ihould   be  juttified   by  the  rule  of  fti  id 
law. 

.    And  this  account  of  his  reafoning.  It  is  ob- 
fervable,  pcrfe6t:ly  coinci Jes  with  the  reprefenta- 
tions  that  areevtry  where  cllc,  in  fcriprurt, given 
'of  this  matter    ^ays  the  intpiredDavio,*  "If  thou, 
Lord,  (houldeft  mark  iniquities  ;  O  Lord,  who 
fhail  (land"  ?   And  again,-f  ''  enter  not  into  judg- 
ment wi:h  thy  iervanr  ;  for  in  thy  light  no  man 
Jivmg  ihail  be  juilihed".     To  the  lil^e  purpofc  is 
the  rea  oning  of  Job,  \  ''  How  Ihould  man   be 
juft  with  God  ?   It  he  contend  with  him,  he  can- 
not  anlwer  him  for  one  or*  a  thoufand".     To  the 
fame  purpofc  ftill  are  tHofe  words  of  Solomon,  § 
"  i  h^re  is  not  a  juft  man  upon   the  earth   that 

dorh 
*.Ta1.  no.  2.         fPfal.  143.  2.         tChap.  9.2,3.-- 
§  Ecclef.  7.  20.     ■ 


lO 


yuflijicatton  hnpojfible 


doth  good,  andfinneth  not".  Agreable  whereto 
the  Apuitk  John  aflures  us,  *  that  "  if  we  lay  we 
have  no  fin,  we  deceive  ourfelv(-s,  and  the  truth 
is  not  in  us"  :  Vea,  he  declares  f  that  "  if  we  fay 
we  have  not  finned,  we  fball  make  God  a  liar, 
and  his  word  is  not  in  us", 

I  MAY  pertinently  add  here,  this  fcriptural  ac- 
count of  our  being  univerfally  finners,  in  the  eye 
of  law,  mod  evidently  accords  with  the  experience 
of  every  man  living.  Who  can  lay  his  hand  upon 
his  heart,  and  fay,  that  it  is  clear  of  all  fin  }  Who 
can  look  into  his  life,  and  declare  with  truth,  that 
it  has  nor,  in  a  lefs  or  greater  degree,  been  (lained 
with  "  the  pollutions  that  are  in  the  world  thro' 
luft  ?  If  any  are  thus  pure  in  heart,  and  have 
given  proof  of  it  by  their  ''  holinefs  in  all  manner 
of  converfation",  they  muft  be  thofe  good  men, 
who,  with  pious  David,  ''  have  walked  in  their 
integrity".  i\nd  are  there  any  amongthefe  who 
have  never  deviated  from  the  path  of  duty  ?  Not 
one.  They  "  have  all  finned,  and  come  fliort  of 
the  glory  of  God".  And  they  are  deeply  fenfi- 
ble  of  it,  and  herefrom  in  readinefs  to  exclaim 
with  the  Ir'falmift,  %  "  Who  can  underfland  his 
errors"  !  and  to  join  with  him  in  the  prayer  to 
God  v/^^.Ich  follows,  *'  cleanfe  thou  me  from  fecret 
faults".  Far  from  imagining  that  they  are  per- 
fect, and  able,  on  account  of  their  innocency,  to 
ftand  a  trval  at  the  bar  of  flridl  law,  they  adopt 
the  words  of  upright  Job,  ||  humbly  con- 
feffing,  "if  we  juftifie  ourfelves,  our  own  mouths 
would  condemn  us  :  If  \Nt  fhould  fay  we  are  per- 
fect, it  fhall  alio  prove  us  perverfe".     And,  with 

Eliphaz, 

*  Epift.  T.  8.  t  Ver.  lo.  %  Pfal.  19.  12^ 

II  Job  9.  20. 


hy  the  Works  ef  the  Law.         1 1 

Eliphaz,  their  language  is,  *  ''  What  is  man  that 
he  fhould  be  clean,  and  he  that  is  born  of  a  wo- 
man that  he  fhould  be  righteous"  ?  In  a  word, 
there  is  no  fon  of  Adam,  be  his  attainmtnts  in 
goodnefs  ever  fo  high,  but  feels  within  himfelf 
the  truth  of  what  the  ir'octiays. 

Video,  mellora  proboque  : 
Deteriora  fequor. 

1  fee  the  right,  approve  it  too. 

Condemn  the  wrong,  and  yet  the  wrong  purfue. 

Or  of  what  is  exprclTed  in  (lill  more  flriking 
language  by, an  infpircd  pen,  f  "  What  I  wouldj 
that  1  do  not  •,  but  what  I  hate,  that  1  do.  I'he 
good  that  I  would,  I  do  not  -,  and  the  evil  that 
I  would  not,  that  1  do'*. 

Now,  if  all  men  are  fmners,  as  having  tranf- 
grelled  the  law,  how  can  they  be  juftified  upon 
the  foot  of  law  ?  It  is  not  pofTible.  Law,  ftrid 
law,  being  the  rule  by  which  they  are  tried,  con- 
demnation, and  that  oniv,  mud  be  the  judicial 
refuk  of  a  procedure  upon  their  cafe.  Should 
they  be  declared  legally  juft,  the  feri'tence  would 
exhibit  a  manifeft  falfehood  •,  it  would-be  the 
effedt  of  perverted  judgment.  For  notli^g  fhortr 
of  obedience  without  a  failure,  in  any  inftance  of 
duty,  refpedling  either  heart  or  life,  could  en- 
title them  to  an  acquitance  as  righteous  pe<fons. 
Could  it  be  pleaded  in  their  favor,  that  they  had 
in  fome  inftances  yielded  obedience  to  the  law, 
this  would  be  of  no  avail  •,  becaule,  in  other,  in- 
flances,  they  had  violated  it,  and  the  law  de- 
manded 

*  Job  15.  14.  t  Rom.  7.  15,  19, 


12 


yujlificatmi  ifHpQjfihh 


manded  obedience  in  thefe  violated  inflances  ^s 
truly  as  in  the  other.     He  that   would    be  jufti- 
fied  by  his  works,  upon  the  terms  of  law,  muit 
not  have  one  bad  work  among  them  all  ;  for  one 
bad  one  only,  tho'  it  fhould  be  attended  with  a 
great  many  good  ones/  would  as  certainly,  if  not 
in  fo  high  a  degree,  expofe  him  to  a  lentence  of 
condemnation,  as  if  his  works  were  all  bad,  with 
the  exception  of  one  only  that  was  good.     Law, 
fimple  naked  law,  fhews   no  favor.     That  is  its 
language,  "  this  do,  and  thoii  art  righteous.     If 
thou  doeft  it  nor,  thou  art  a  finner."     The  con- 
fequcnce  wherefom  plainly  is,  that  evtry  man  ia 
the  world,  as  he  is  a  tranfgreffor  of  the  law,  whe- 
ther he  has  tranfgreffed  it  in    all*  inilances  ot 
many,  in  a  few  or  one  only,  is,  on  that  account, 
fn  a  ftate  of  guilt,   in  the  eye  of  the   law,  and 
therefore  incapable  of  being  juflificd  by  it.     For 
tis  a  plain  cafe,  the  law  can  fallen  guilt  upon  no 
man,  and  at  the  fame  time    acquit  him   as  inno- 
cent.    Tis  infipofiibie  a  fentence  of  approbation 
and  condemnation  (liould  be  the  legal  uTue  of  a 
p^ocefs  upoii    the  fame  law,  at  the  fame   time. 
This  would  be  a  glaring  coniradidiion. 

Thus  I  have  dilated  upon,  and  explained  at 
large,  one  of  the  arguments  the  apotlle  Paul  has 
ufed  in  proof  of  his  affertion,  "  that  no  flefli",  no 
man,  "  can  be  juftifiedby  the  works  of  the  law". 
And  it  carries  with  it  the  (Ironged:  convi6tion, 
'Tis  indeed  an  abfolutely  coriclufive  one  ;  and  the 
more  clofely  and  flridly  it  is  examined,  the  more 
clearly  it  will  appear  to  be  fo. 

Another 


by  the  Works  of  the  Law.  1 3 

Another  argument  of  this  fame  Apoftle,  in 
-proof  of  this  fame  point,  and  coinciding  with  that 
we  have  been  conlidering,  is  to  be  met  with  ia 
his  epiftle  to  the  Galatians.  Says  he,*  "  As  many 
as  are  of  the  works  of  the  law,  are  under  the 
curfe".  As  if  he  had  faid,  they  who  expe6l  to 
be  juftified  upon  the  foot  of  works  done  in  con- 
formity to  the  law,  be  they  as  many  as  you  will, 
they  arc  all  curfed  by  the  law.  And  why  ?  The 
reafon  follows  in  the  next  words,  "  for  it  is  writ- 
ten, curfed  is  every  one  that  con'ii.ueth  nor  in  all 
things  written  in  the  b^ok  of  the  law  to  do  them'. 
As  if  he  had  faid,  the  fcripture  writes  thofe  ac- 
curfed,  in  the  eilimation  of  the  la^,  who  had  not 
done,  and  gone  on  to  do,  all  things  that  are 
enjoined  by  it.  He  does  not  proceed  in  a 
formal  manner  to  prove,  that  no  man  has  ever 
thus  aniwered  the  requirements  of  the  law  ;  but 
leaves  it  v/ith  the  confcience  of  every  man  to  de- 
clare to  him  the  truth  of  this  fadf.  And  as  every 
man  has  a  witnefs  within  himfelf,  that  tells  him 
this  truth,  he  is  conftru6tively  told-  likewife  the 
confequence  from  it,  namely,  that  he  is  curfed  by 
the  law.  And  if  the  law  curfes  him,  it  caimoc 
juftifie  him  ;  if  it  convids  him  of  fin,  it  can't  ac- 
quit him  fr©m  guilt  ;  if  it  condemns  him  as  a 
tranfgreflor,  it  can't  vindicate  him  as  a  righteous 
perfdh. 

The  Apoftle  again  argues,  that  we  can't  be 
*' juftified  by  the  law",  or  any  works  done^  m  o- 
bedience  to  ir,  becaufe  "  by  the  law  is  the  know- 
ledge of  fm"  -f  The  law  fets  before  men's  view, 
m  a  lefs  or  greater  degree  of  light,  what  God 

commands, 

■^  Chap.  3,   10.  t  Rom,  3.  20, 


14  Jupfication  impojfihle 

commands,  and  whar  he  forbids ;  and  every  man, 
by  comparing  himlelf  with  the  law,  may  know, 
and  can't  but  know,  that  he  has  been  a  tranl- 
greflbr  of  it,  either  by  emitting  what  \i  required, 
or  by  commiting  what  it. prohibited.  Even  thofe, 
who  have  no  law  but  that  which  is  "written  on 
their  hearts",  may  know,  if  it  be  not  their  own 
fault,  "  that  they  have  done  thofe  things  which 
are  wordiy  of  death".  Much  more  is  this  the 
truth  in  regard  of  thofe,  who,  in  addition  to  this 
"  natural  Taw",  have  had  the  law  "  revealed 
to  rhem  from  heaven".  By  this  clearer  drfcovery 
of  what  is  duty,  and  what  is  tranlgreffion,  they 
may  be  more  fully  convinced  in  their  confciences 
that' they  are  fmners  in  the  eye  of  the  law.  And 
jf  they  know  by  the  law  that  they  are  fmners,  they 
muft  know  alfo  that,  being  fuch,  they  are  by  the 
law  incapable  of  juftification.  To  fuppofe  that 
any  man  could  be  accounted  and  declared  juft  by 
that  law,  in  the  eflimation  of  which  he  is  a  fmner, 
is  highly  abfurd.  As  certainly  therefore  as  every 
man  knows,  or  may  know,  by  the  law,  that  he  is 
an  offender,  fo  certainly  does  he  know,  or  may 
know,  that  by  the  law  it  would  be  utterly  vain  to 
exped  a  vindication  as  righteous. 

• 
The  Apoflle  yet  further  argues  againfl  our  be» 
ingjuftified  by  the' works  of  the  law,  from  the 
abfurd  confequences  that  would  follow  from  fuch 
a  fuppofition  ;  Two  of  which  I  Ihall  particularly 
mentjon  ^,  and  the  rather,  as  they  are  matters  of 
ferio'js  and  great  importance. 

Ome  is,  that  we  ihould  not  be  indebted  to 
g^:'^^>,  if  we  v/ere  juilified  by  works.     For  ''  to 

hinj 


hy  the  Works  of  the  Law.        1 5 

him  that  worketh",ro  as  to  be  entitled  to  juftlfica- 
tion  on  the  fcore  of  his  works, "  the  reward  would 
be  reckoned,  not  of  grace,  but  of  debt".  *  And 
is  this  the  fcripture-way  of  men's  being  juftified  ? 
No  ;  fays  the  apoitle,  "we  are  juftified  freely  by- 
God's  grace",  f  And  "  if  by  grace,  then  not  by 
works".  :j:  And  of  furh  c6nfequence  is  ir,  in  che 
judgment  of  this  apoftle,  that  we  fhould  depend 
upon  "  grace",  and  not  upon  '•  works",  in  the 
affair  of  juftification,  that  he  declares  to  the  Ga- 
latians,  y  *'  W^ofoever  of  you  are  juftified  by  the 
law,  ye  are  fallen  from  grace".  Juftification  up- 
on a  plea  grounded  on  works  done  in  obedience 
to  the  law,  andjuftificarion  upon  the  foot  of  grace, 
the  free  favor  of  God,  are  fubverfive  of  each  o- 
ther  :  Infomuch  that  if  we  are  juftified  by  works, 
we  cannot  be  juftified  by  grace  ;  and  if  we  are 
juftified  by  grace,  we  cannot  be  juftified  by  works. 

The  other  confequence^of  our  being  juftified 
by  works  is,  the  difhonor  it*  refltdls  on  Chrift. 
It  renders  his  mediatorial  interpofition  a  necdlefs 
thing,  counter-ads  the  ^t{\gr\  of  his  coming  into 
the  world,  and  nullifies  his  death  ;  making  it  of 
little  or  no  importance  in  the  bufmefs  of  falvati- 
on.  To  this  purpofe  the  apoftle  reafons,  §  "  If 
rightcoufnefs  comes  by  the  law,  then  Chnft  is 
dead  i,n  vain".  Agreably  whereto  he  again  ar- 
gues, §§  "  If  they  which  are  of  the  law  are  heirs, 
faith  is  made  void,  and  the  promife  made  of  no 
effea:".  As  if  he  had  faid,  if  they  that  will  be 
juftified  by  works  in  obedience  to  the  law,  may 

*        obtain 

*  Rom.  4.  4.  t  P^om.  4.  24.  %  Ver.  27,28. 
Chap.  II.  6.  II  Chap,  5.  4.  §Gal.3.  21. 
§§  Rom.  4.   14. 


i6  ^uftification  impojfibk 

obtain  the  heavenly  inheritance,  then  faith  iii 
Chriil  as  the  end  of  the  law  for  righteoufnefs  is 
necdlcfs,  and  (he  promife  by  grace  thro'  him  is 
bro't  to  nought. 

These  are  the   genuine  confeqnences  of  the 
dodnne  of  j unification  upon  the  '■erms  of  law,  if 
we  may  trull  to  the  reafoning  of  the  apolUe  Paul. 
And  it  was  upon  this  account,   principally,  that 
he  was  fo  frequent  and  zealous  in  his  oppoficion 
to  it.     He  had  been  made  to  feel  the  abfolute  in- 
iuHiciency  of  law  and  works  in  the  great  affair  of 
the  finner's  judification,  and  knew  that  ii  could 
be  effcdled  in  no  way  but  that  "  of  grace  thro* 
Chri^l".      T^is  therefore  was  the  way  he  carefully 
pointed  out  both  to  Jews  and  Gentiles,  that  is, 
to  mankind  univerfally.     And  he  was  abundant 
in  his  labors  relative  hereto  ;  particularly  in  tak* 
ing  men  off  from  their -dependance  on  the  law, 
as  knowing  that,  if  they  fought  to  be  juliified  on 
clie  fcore  of  iheir  works  in  conformity  to  it,  they 
would  fruftrate  the  grace  of  God,  and  render  the 
v,'ho)c  work  of  Chrift  a  thing  neediefs,  and  to  no 
purpofe. 

I  HAVE  now  faid  what  may  be  tho't  fufficientj 
wir!;OUt  any  further  enlargement,  to  make  it  evi- 
dent, beyond  allreafonabledii'pute^that  "  no  f^icfh", 
m  man,  ,,  can  be  juftilied  by  che  works  of  the 

» 
^BiroBT  .1 'proceed  to  make  what  has  been 
dikoiuCcd  pnitmWy  ufeful^  I  would   interpofc  a 
rt/mark,  *Mdi  I  eikcm  &n.  Impomnt  one.    It  U 

tills. 


hy  the  Works  of  the  Law.        1 7 

this.    The  apodle  Paul  no  where  fuggefts,  *  that 

meer  law,  law  feperated  from  grace  and  Chi  ill,  was 

C  ever 

*  Tis  true,  he  brings  in  Mofes  thus  defcribing  the  righ- 
teoufnefs  which  is  of  the  law,  ''  the  man  that  doth 

.  thefe  things  fhall  Hve  by  them",  Rom.  lo.  5.  He 
does  the  fame,  Gal.  3.  12.  "  the  man  that  doth  them 
Ihall  live  in  them".  It  may  feem,  at  firft  fight,  as 
tho'  the  apoflle  fuppofed,  m  thefe  texts,  that  the  Jews 
might  live  upon  the  terms  of  their  law,  as  a  covenant 
of  works  J  and  that  it  was  given  them  by  God  to  this 
end.  And  in  this  fenfe  he  has  fometimes  been  inter- 
preted. The  great  Mr.  Lock  thus  explains  him,  in 
his  note  upon  Rom.  5.  20.  But  we  ftiould  make  him 
flatly  contradict  himfclf,  fhould  we  underftand  him  as 
intending  to  fay,  that  life  might  be  obtained  by  the 
Mofaic  law,  meerly  as  fuch.  For  he  exprefly  declares^ 
Rom.4. 13, 14.  "that  the  promife  was  not  toAbraham, 
or  to  his  feed,  thro*  the  law,  but  thro'  the  righteouf- 
nefs  of  faith.  For  if  they  which  are  of  the  law  be 
heirs,  faith  is  made  void,  and  the  promife  made  of 
none  efft6l".  To  the  fame  purpofe  he  teaches  us. 
Gal.  2.  ult,  "  if  lighteoufnefs  comes  by  the  law,  Chrift- 

"  is  dead  in  vain".  When  therefore  he  fays,  in  a  way 
of  reafoning,  "  the  man  that  doth  them  ihail  live  in 
them",  he  is  to  be  conficJered  as  arguing  with  the  Jews 
upon  their  own  principles.  Their  law,  as  they  inter- 
preted it,  promifed  life,  life  beyond  the  grave,  eternal 
life  in  heaven,  uppn  the  sole  consideration  of 
their  obedience  to  it.  The  apoftle,  from  this  con- 
ftruClion  which  they,  not  he,  put  upon  the  Mofaic  law, 
points  out  to  them  the  impoflibility  of  their  obtaining 
life,  by  oppofmg  the  curfc  to  the  promife,  "  curfed  is 
every  one  that  continueth  not  in  all  things  written  in 
book  of  the  law  to  do  them".  It  will  be  found,  I  be- 
lieve, upon  the  clofcft  examination,  a  difficult,  if  not 
impoffible  talk,  to  make  this  apoflle  a  confident  cohe- 
rent writer,  upon  any  other  fcheme  of  interpretation. 
1  {l:iall  add  here,  there  is  a  fenfe,  in  which  the.  words, 
^'  the  man  that  doth  them  fhall  live  in  them",  is  flncfl- 


1 8  jufiijication  impojfible 

ever  fince  the  lapfe,  whatever  it  might  be  before,* 
a  divinely  conftituted  method  for  the  obtainment 
of  hfe  ;  or  that  life  could  be  obtained  upon  the 
foot  of  law,  in  this  fenfe,  by  any  works  done  in 

conformity 
ly  true  ;  and  this  is,  by  viev/ing  the  law  in  its  "  fpirit", 
and  not  according  to  the  "  letter"  ;  that  is,  as  refering 
to  the  promife  revealed  to  Adam,  and  afterwards  re- 
peated to  Abraham,  and  connefted,  in  the  divine 
intention,  "  with  the  gift  thro'  Chrift".  A  man,  in 
this  fenfe  of  the  law,  might  "  live"  in  confequence  of 
his  obedience  to  it  ;  tho'  tis  impoffible  he  fhould  con- 
fidering  it  as  naked  "law".  And  this,in  fa(ft,  was  the 
way  in  which  the  pious  Jews,  all  along  under  the 
Mofaic  difpenfation,  obtained  life.  And,  interpreting 
the  law  in  this  fenfe,  that  is,  ccnfidering  it  in  con- 
nection with  grace  and  Chrift,  Mofes  and  Ezekiel 
might  with  truth  fay  to  the  Jews,  "  ye  fhall  keep  my 
ftatiJtes,  which  if  a  man  do  he  fhall  live  in  them"  ; 
tho',  perhaps,  fuch  declarations  refer,  not  to  "  eternal 
life",  but  that  "temporal  one  in  Canaan",  which,  by 
a  national  covenant,  was  promifed  to  the  Jews,  and 
could  be  enjoyed  by  them,  only  upon  the  foot  of  their 
obedience. 

*  Poffibly,  the  rule  of  tryal  the  firft  father  of  men  was 
under,  in  his  innocent  ftate,  was  a  "  covenant  ot  grace, 
revealed  by  Chrift",  then  in  "  the  form  of  God",  tho* 
v/hen  he  appeared  in  our  world,  it  was  "  in  fafhion 
as  a  man".  Perhaps  alfo,  "  faith  in  Chrift",  the  re- 
vealcr  of  this  law  of  tryal,  was  the  only  fpring  of  con- 
du6t  upon  which  the  life  promifed  could  be  obtained. 
But  however  this  might  be,  which  1  only  mention  en 
paflant,  thus  much  feems  plain,  that  the  original 
promife  of  life  was  not  fufpended  upon  "  perfeCl  obe- 
dience" to  what  is  commonly  called  "  the  natural  or 
moral  law  of  God".  In  contradiction  hereto,  I  know, 
tis  faid  by  moft  chriftian  writers,  that  the  firft  man 
was  fo  placed  under  this  law,as  that  he  muft  work  his 
way  to  life  by  perfedtly  doing  all  things  commanded 
by  it  5  infomuch  that  he  could  not  have  obtained  it, 

but 


by  the  Works  ef  the  Law.         i  g 

conformity  to  it,  whether  perfe6t,  or  imperfedl. 
Far  from  faying  thus,  he  declares,  with  great  pe- 
remptorinels,  that  the  fuppofition  of  coming  to 
life  by  bare  law  would  totally  fruftrate  the  grace 
C  2  of 

but  by  perfevering  obedience  in   every  point  of  duty, 
without  the  Icaft  failure.    But  this  is  Lid  intirely  with- 
out book.     The  fcripture  no  where  infinuates,  that  he 
was  under  "  fuch  a  covenant  of  works".     It  fuggefls, 
on  the  contrary,  that  God,  in  favor  to  him,  did  not 
put  him  upon  fo  fevere  a  tryal  for  life.     His  tryal,  if 
we  may  believe  the  facred  record  of  it,  was  in  a  "  fin- 
gle  inffance",  and  this,  not  of  doing,  but  of  forbear- 
ing to  do.     Life  and  death  were  fufpended  upon  his 
regard  or  difregard  to  a  divine  rejiraint  laid  upon  him 
in  one  article  only.     This  is  the  account  the  infpired 
Mofes  has  given  of  the  matter  ;  and  he  has  done  it  in 
words  too  plain  and  exprefs  to  need  any  comment,  or 
to  admit  ot  difpute.     Read  Gen.  2.  16,  in.    Tis  ob- 
fervable,  that  which  was  made  the  teft  of  Adam's  fub- 
je6lion  to  God,  was  a  command,  not  of  the  moral,  but 
pofitive  kind  5  a  command,  not  deducible  from  reafon, 
but  knowable  only  by  revelation  from  heaven.  It  could 
not  therefore  be  obeyed  but  from  faith  in  GoD,the 
revealer.     Upon  which  it  may,  with  all  freedom,  be 
affirmed,  that  our  firft  father,  while  innocent,  as  really 
as  any  of  his  pofterity,  tho*  not  in  the  fame  fenfe,  was 
to  LIVE  BY  FAITH.     And  it  was  owing  to  his  un- 
belief, however  this  was  efFecSied,  that  he  ^«  eat  of 
the  tree",concerning  whichGod  had  faid,  '^  thou  (halt 
not  eat  of  it",thereupon  incuring  thethreatned  penalty 
*'  thou  fliall  furely  die".     If  Adam,  from  faith  in  the 
'divine  revelation,  which  put  him  upon  a  tryal  for  life, 
had  abftained  from  eating  of  "  the  forbidden  tree",  he 
would,  without  all  doubt,  have   had  God  for  his  in- 
ftru(aor,  guide,  and  conftaht  affiftant,   fo  as  that  he 
would,  in  all   inftances,  have  obeyed  '^  the  natural 
moral  law"  as  perfectly  as  one,  of  (o  low  an  order  in 
the  fcale  of  being,  can  be  fuppofed  to  have  done.     But 
his  "  thus  obeying"  was  not  the  tryal  God  put  him  to 
for  life,  but  a  fpecial  one  by  immediate  revelation,  in 


20  ytiftijication  impojfihle 

of  God,  and  nulliFiC  the  death  ofChrlii.  The 
cafe  v/as  plainly  this.  The  Jews,  in  his  day,  had 
eflentially  corrupted  the  Moiaic  lav/  in  their  ufe 
of  it  with  reference  to  eternal  life.  They  ccn- 
fidered  it  as  a"  covenant  of  u*orks",depenaing  or^ 

their 
which  FAITH  was  the  only  governing  principle  that 
could  have  fecur'd  him  from  death,  it  would  be  the 
exa61:  truth,  fhould  I  fay,  that  the  firfl  parents  of  men, 
while  innocent,  in  common  with  their  pufterity  fince 
the  Japfe,  could  have  obtained  life  in  no  way  but  that 
"  of  grace  thro'  faith"*  It  is  readily  own'd,  as  the 
poileritv  of  the  firli:  pair,  in  confequencc  of  the  lapfe, 
are  under  a  fcntence  which  has  doom"d  them  to  death, 
there  mud:  be  the  difcovery  cf  "  abounding  grace"  in 
delivering  them  from  death,  that  they  may  live  j  and, 
as  the  iifeopen'd  to  their  view  is  not  life  in  an  earthly 
paradire,butinGod's  eternal  kingdom,by  a  refurre£t;on 
that  will  make  them  incorrupible  and  imm.ortal,  there 
muft  be  the  difplay  of"  fuper-abounding  grace"  :  efpe- 
ciaiiy,  as  this  life  is  obtainable,  notwithftanding  thi: 
*'  many  offences". however  aggravated,  they  may  have 
been  guilty  of  in  their  own  perfons.  It  is  acknov/- 
ledged  alfo,  that  the  "  obje^f''  of  their  faith  is  difier- 
ent.  They  mufl  believe  in  God  as  "  reconcilable  to 
fmners  thro'  Jefus  Chrifl:",  and  as  '^reconciling  thf-m 
to  himfel.^'not  imputino;  to  them  their  trefprfles".  But 
iliil,  it  was  grace  in  God  to  man,  while  in  his  inno- 
cent ftate,  to  make  the  promife  of  life  ;  and  faith  jn 
God,  as  the  rcveaier  of  this  promife,  was  that  alone 
upon  the  foot  of  which  he  could  have  obtained  this 
blefnng.  it  may  be  worth  remarking  here.,  "  the  co- 
venant of  works"  contrafted,  in  the  facred  books,  with 
*••  the  covenant  ot  grace", is  not  any  covenant  of  voiks 
God  ever  made  with  Adam  ;  but  "  the  Sinai-cove- 
nant" made  with  the  Jewifh  nation.  This  is  accord- 
ingly the  covenant  always  meant,  when  we  read  of 
the  *'  old  covenant",  the  *'  firft  covenant",  in  opp(  fi- 
'  tion  to  the  "  new  covenant",  the  "  fecond  covennt", 
which  ought  to  be  heedfully  minded  in  leading  the 
fc  .^'^Uires  ;  particularly  the  epiitle  to  the  HcbrewSo 


by  the  TVorh  of  the  Law.        2 1 

their  legal  obfervances,  meerly  as  fuch,  for  a  title 
to  life.  It  was  this  fundamenial  miflake  of  their's 
that  gave  rife  to  a  great  part  of  this  Apoftle's 
epiftles  to  the  Romans,  and  the  Galatians  ;  in 
which  he  labors  to  take  their,  off  from  this  ufe  of 
the  law,  by  fhewing  the  impoffibility  of  their  ever 
being  juftified  in  this  way.  And  he  fo  manages 
his  argument,  as  to  make  it  equally  conciufive, 
whether  applied  to  Jews,  or  Gentiles.  His  rca- 
foning,  in  its  real  force,  and  juil  confcqiience,  ex- 
tends univerfally  ;  leavmg  every  fon  of  Adam 
deftitiue  of  any  claim  to  life,  as  grounded  on  law 
only,  or  any  works  done  in  conformity  to  it.  It 
was  to  illuflrate  this  grand  point,  (which  may  be 
v/orthy  of  our  fpecial  notice)  that  he  introduces 
what  he  fays  upon  the  lapfe  by  the  "  one  man" 
Adam,  with  it's  confequences  relative  to  ail  his 
pofterity.  And  it  gives  his  argument  a  moil 
ftriking  force.  For  if  both  Jews  and  Gentiles, 
mankind  univerfally,  are  fubjeded  to  ''death"  by 
means  of  the  original  lapfe,  and,  m  confequence 
of  this  fubje6lion,  are  in  fuch  a  (late,  as  that  they 
will  certainly  commit  fin  in  violation  of  the  law,  * 
C  3  it 

*  Subjetfllon  to  death,  and  upon  this  fuch  a  llablcnefs  to 
commit  fm,  as  is  inconfiftent  with  the  obtainment  of 
life  by  law,  without  grace  and  Chrift,  are  the  two 
GRAND  tho'ts,  the  Apoftle  would  communicate 
by  thofe  words,  Rom.  5.  1 2.  "  Wherefore,  as  by  one 
man  fm  entered  into  the  world,  and  death  by  fm, 
and  fo  death  paffed  upon  all  men,  for  that  all  have 
finned".  The  lapfe  of  the  "  one  man"  Adam  is  here 
evidently  reprefented  as  the  original  fource  both  of 
SIN  and  DEATH.  The  Apoftle  not  only  affirms,  that 
"  deat  I*',  in  confequence  of  this  lapfe,  "  pafted  upon 
all  men",  but  that  *'  all  have  fmned"  ;  fpeaking  of 
that  which  certainly  will  be,  as  the*  it  actually  was  : 


22  'Jufiijication  impojfibh 

it  is  from  hence  demonftrable,  that  the  dodrine 
of  juftification,  upon  the  foot  of  law,  in  oppofitl- 
to  grace  and  Chrifl,  is  an  imaginary  notion  only. 
The  great  point  in  view  with  this  Apoftle  wa^,  to 
difeneage  finners  from  "  working  for  life",  as 

tho' 

a  mode  of  diftion  not  unufual  in  the  fcripture.     So 
tis  faid  concerning  our  Saviour,  Heb.  2.  8.   "   Thou 
haft  put  all  things  in  fubjedion  under  his  feet"  ;  tho* 
it  follows,  in  the  latter  part  of  the  fame  verfe,  "  we  fee 
not  yet  all  things  put  under  him".     In  like  manner, 
tis  here  declared  concerning  the  whole  human   race, 
tho'  vaft  multitudes   of  this  race  had  not  then  come 
into  exiftence,  that  *'  death  pafled  upon  them",  and 
that  they  "  have  all  fmned".     And  tis  with  real  truth 
the  apoftle  thus  fpeaks,  becaufe,  in  confequenceof  the 
lapfe,  both  "  death"  and  "  fm",  fm  as  well  as  death, 
will  be  certain  izd:  with  refped  to  them  all.     They 
will  all,  after  they  have  been  in  being,  fall  by  the 
ftroke  of  death  ;  and  they  will  ail  as  certainly,  when 
they  become  capable  of  moral  a6tion,  become  charge- 
able with  fm,  fo  as  to  be  beyond  the  poftibility  of  jufti- 
cation  upon  the  foot  of  law.     Tis  accordingly  ob^ 
fervable,  mankind,  judging  of  their  charader  by  meer 
law,  are  ever  confidered  by  this  apoftle  as  *'  fmners". 
Hence  that  univerfal  affirmation,  Kom.  3.  9.  "  all  are 
under  fm".     And  again,  ver.  19.  "  all  the  world  are 
become  guilty  before  God".    And  yet  again,  ver.  23. 
"  all  have  fmned".     The   apoftle  means  precifely  the 
fame  thing  in  the   above-cited  words,  that  he  does  in 
the  paftage  we  are  upon,  "  all  have  fmned".     Only, 
he  goes  further  here,  and  lets  us  into  the  true  rife,  the 
occafional  caufe,  of  this   univerfal  defection,  namely, 
the  lapfe   of  the  "  one  man"  Adam.     But  then,   it 
fhould  alv/ays   be   particularly  minded,  as  "  fm"  and 
*'  death"  are  eflentially  different,  the  one  being  a  na- 
tural, the  other  a  moral  evil,  this  lapfe  of  the  firft  man 
is  to  be  confidered  as  the  fource  of  thefe  evils  in  differ- 
ent ways,  correfponding  to  the  difference  in  their  na- 
tures.    And  this  leads  me  to  exhibit  a  verfion  of  the 

latter 


by  the  Works  of  the  haw.        23 

tho'thcy  could  obtain  it  upon  the  fcore  of  any  works 
they  could  do  to  this  purpofe.  He  never  once 
called  any  Ton  of  Adam  to  work  in  this  fenfe,  or 
gave  him  encouragement  to  hope  for  life,  fhould 
he  work  ever  fo  perft^diy. 

C  4  Let 

latter  claufe  of  this  12th  ver.  which,  fnould  it  be  new, 
may  notwithftanding  itxvt  to  convey  clear  and  juft 
fentiments  concerning  this  important  matter.  I  would 
read  the  verfe  (droping  its  comparative  form,  that  I 
may  the  more  eafily  be  underftood)  after  the  follov\^ing 
manner,  "  by  one  man  fm  entered  into  the  world,  and 
death  by  fm,  and  fo  death  palTed  upon  all  men,  (s(|)  &>) 
UPON  WHICH  all  have  fmned".  As  if  the  apoftle  had 
faid,  by  the  ^-  one  man"  Adam,  fm  entered  into  the 
world,  and  death  by  his  fm  in  eating  of  the  foibidden 
tree  ;  and  thus,  by  this  one  ofFence  of  this  one  man, 
death,  in  the  fenfe  Mofes  has  given  of  it,  hath  come 
upon  all  men,  whereupon,  upon  which,  in  con- 
sequence OF  which  they  have  all  fmned,  fpeaking 
of  that  which  certainly  will  be,  as  tho'  it  now  was. 
The  apoftle  had  it  in  his  view,  as  I  imagine,  not  only 
to  reprefent  "  death"  and  "  fm",  with  rcfpe6^  to  the 
whole  human  race,  as  taking  rife  from  the  lapfe  of  the 
one  man  Adam,  but  to  fuggeft  the  different  ways  in 
which  this  is  done.  The  judicial  fentence  of  God, 
occafioned  by  the  one  offence  of  this  one  man,  is  that 
which  faftens  "  death",  with  all  its  natural  caufes  and 
appendages,  upon  the  human  kind  ;  and  tis  in  con- 
sequence of  this  fentence,  upon  men's  coming  into 
exiftence  under  the  difadvantages  arifmg  from  it,  that 
they  "  fm"  themfelves.  Tis  obfervable,  the  apoftle 
having  faid,  "  by  one  man  fm  entered  into  the  world, 
and  death  by  fm",  this  fm  of  his,  does  not  go  on  to 
fay,  "  and  \y^  death  and  fm  havepafled  upon  all  men"  ; 
but  "  death",  in  this  way,  "  paffed  upon  all  men", 
^  »,  upon  which,  in  consequence  of  which, 
they  have  fmned  themfelves.  It  is  with  great  exa£t- 
nefs  the  apoftle  has  here  exprefl'ed  himfelf.  And  he 
purpofely  did  It,  as  I  conceive  of  the  matter,  to  carry 

our 


24  Juftificatton  impojjlble 

Let  us  then,  as  the  improvement  of  what  has 
been  faid,  fix  ic  in  pur  hearts  as  an  indifputed 
truth,  that  we  cannot  be  ••' juRified  by  the  works 
of  the  lav/".  A  nd  as  we  would  hope,  for  an  ac- 
quirance  at  the  bar  of  God's  judgment,  let  our 
vl^^w  be  to  the  free  favor  of  God,  and  the  atoning 
blood  of  his  fon  Jefus  Cbrift.  For,  i^  we  are  ever 
vindicated    in  judgment,  it  muft  be  "  by  grace, 

thro' 

our  tho'ts  up  to  Adam  as  the  true  original  fource  of 
SIN  as  well  as  death  ;  and  to  give  us  to  underftand, 
at  the  fame  time,  that  he  is  the  fource  of  thefe  evils  in 
different  ways  :  Of  "  death",  by  the  fentence  of  God, 
taking;  rife  from  the  one  offence  of  this  one  man  ;  and 
of  "  lin",  UPON  or  in  consequence  of  this,  by  rea- 
fon  of  that  frail,  mortal, unhappy  flate,to  virhich  we  are 
fubje<Eled  in  this  world  of  vanity,  toil  and  forrow.  It 
would  be  eafy  to  point  out  the  way  in  which  mankind 
become  "  finners"  upon,  or  in  consequence  of, 
their  fubjedion  to  death  thro'  the  lapfe  of  their  firfl 
father,and  to  do  this  under  the  guidance  of  theApoflie 
Paul,  whofe  mode  of  DiCTiONjin  numerous  pafTages 
in  his  epiitles,  is  emphaticai  upon  the  above  interpre- 
tation of  his  words,  but  fcarce  intelligible  upon  any 
other  fuppofition  ; — but  to  fay  any  thmg  upon  thefe 
points  would  oblige  me  to  digrefs  too  far.  I  fhall 
only  add,  the  prepofition,  ^'ttj,  joined  with  a  dative 
cafe,  is  Icarce  ever  ufed,  in  the  new-teftament,  but  in 
the  lenfe  i  have  given  it.  I  have  now  by  me  at  leafl 
feverity  texts, wheiein  it  Hands  to  denote  the  occasi- 
onal CAUSE  of  the  things  fpokenof,  or  that  hywhtch^ 
thro  which^  upon  ivhich^  in  confequence  cf  which,  -they 
are  as  they,  are  re  pre  fen  ted  to  be.  Nor  is  it  an  ob- 
^eclion  of  any  weight,  that  I  don't  make  the  relative 
V,  in  my  way  of  conftru6tion,  to  agree  with  either  of 
the  foregoing  iubftaqtives,  but  take  for  its  antecedent 
the  immediately  foregoing  fei'»teiice.  Every  one,  in 
the  leaft  acquainted  with  the  ru'es  of  language,  mufl 
know,  that  a  foregoing  fentence  may  properly  be,  as 

it 


hy  the  Worh  of  the  Law.        2  5 

thro'  the  redemption  that  is  m  him".  And  blelTed 
be  God  we  may,  in  thi  way,  obtain  "  thejuili- 
fication  of  Ufe".  Tis  the  way  God  has  ^Dvided 
for  us,  and  revealed  to  us  •,  and  he  was  pleafed  to 
reveal  it  even  from  the  day  of  the  lapfe  of  the  firil 
progenitor  of  men.  And,  in  truth,  had  not  the 
father  of  mercies  intended  to  have  dealt  with  the 
poflerity  of  Adam  in  a  way  of  grace,  or  gofpel, 
he  would  not,  I  believe,  have  fuffered  them  to 
Gome  into  being  He  would  rather  have  pre- 
vented this,  by  the  execution  of  death  upon  the 
firft  man,  fo  ioon  after  his  lapfe  as  to  have  left  no 
room  for  his  having  pofterity.  It  was  owing  to 
grace,  that  he  did  not  cut  him  off  imm.ediately 
upon  his  difobedience  in  the  fpecial  article  where- 
in he  was  tried.  And,  perhaps,  jno  good  reafon 
can  be  affigned,  why  grace  ihould  continue  him 
in  life  fo  as  to  have  potferity,  if  it  had  not  been 
the  intention  of  God,  that  his  poftei  ity  fliould  be 
within  the  pofllbility  of  acceptance  with  heaven, 
upon  the  plan  of  mercy  thro'  Jefus  the  Saviour. 

And 

it  orten  really  is,  antecedent  to  a  following  adjedlive. 
And  tis  remarkable,  the  phrafe,  5(p  w.^  is  ufed  by  the 
Apoftle  Paul  in  three  places  befides  ihis  we  have  been 
illuftrating  ;  and,  in  all  of  them,  the  prepofitlon,  €(p, 
has  the  fame  meaning  1  have  given  it  here  :  And, 
what  may  be  worthy  of  fpecial  notice,  the  relative,  a*, 
grammatically  agrees,  npt  with  a  preceding,  fubftan- 
tive,  but  fentence.  The  places  I  refer  to,  as  in  the 
original  language,  not  in  the  englifi)  tranflation,  are 
2  Cor,  5,  4.  Philip.  3.  12.  and  4.  10.  This  fame 
Apoftle  has  once  ufed  the  phrafe,  €cp  oi?,  the  plural  of 
(f>  \  and  in  the  fame  fenfe  ftill,  and  \n  the  fame  way 
of  iirammatical  conftrudlion  too,  Rom.  6.  21.  I  could 
eafily  have  placed  thefe  criticifms  in  a  clear  and  ftrong 
point  of  ligxht  ;  but  the  hints  I  have  given  niufl  fufncc 
for  an  occafional  note. 


26  jfujitjication  hnpojfible 

And  that  this  was  really  the  intention  of  God 
fcems  very  evidently  fuggefted  in  the  facred  wri- 
tings. For,  tis  remarkable,  "  the  fentence  of 
condemnation",  occafioned  by  the  lapie,  is  fpoken 
of  as  pofterior  to  the  promife  of  a  Saviour.  God 
firfl  declared,  "  the  feed  of  the  woman  fhould 
bruife  the  ferpent's  head",  and  after  this  pronoun- 
ced the  judicial  fentence,  "  dull  thou  art,  and  un- 
to duft  thou  jQialt  return".  This  promife,  with- 
out all  doubt,  was  intended  as  a  remedy  againft 
the  difadvantages  which  Adam  had  bro't  upon 
himfelf,  and  confequentially  upon  his  pofterity, 
by  means  of  his  ''  one  offence"  ;  and  by  it  they 
were  all  put  into  fuch  a  (late  as  that,  thro'  the 
"promifed  feed  of  the  woman",ic  became  pofliblc 
for  them  to  be  juflified  and  faved.  The  Apoftle 
Paul  certainly  viewed  the  matter  in  this  light. 
Hence,  *  he  declares,  "  that  the  creature,  [by 
which  phrafe  he  muft  needs  include  m.ankind]  was 
made  fubjed  to  vanity  in  hope".-f  Of  what  I  It 
follows  in  the  next  vtrfe,  "  that  §  the  creature 
itlelf§§fhall  be  delivered  from  the  bondage  of  cor- 
ruption 

*  In  the  8th  Chap,  of  his  epiftle  to  the  Romans,  ver.  20. 

f  ear  iK'TTc^t,  in  confequence  of  fome  previous  ground 
for  hope.  This  interpretation  perfectly  falls  in  with 
the  proper  force  and  meaning  of  the  prepofition  e'7(, 
join'd  with  a  dative  cafe.  And  it  is  an  interpretation 
grounded  on  the  truth  of  faft  :  For  man  was  not  ju- 
dicially '^  fubje£led  to  vanity",  till  after  a  door  of  hope 
had  been  opened  to  him  biy  exprefs  revelation  from 
God. 

§  So  the  particle  on  is  rendered  a  thoufand  times  in  the 
new-teftamcnt  ;  and  fo  it  ought  to  have  been  rendered 
here. 

§§  The  original  words,  y.»i»'jT>j  ^  «r{?t?,are  emphatically 
flrong  J  as  meaning,  "  even  the  feif-fame  creature" 
that  had  been  fubjeded  to  vanity. 


hy  the  Worh  of  the  Law.         %  7 

ruptlon  into  the  glorious  liberty  of  the  children 
of  God"  -,  which  would  have  been  impofTible 
upon  the  plan  of  law,  but  is  eafily  to  be  accounted 
for  upon  the  fcheme  of  grace  thro'  the  promifed 
Saviour.  He  very  obvioully  leads  us  into  the 
fame  way  of  thinking  upon  the  matter,  when 
he  fays,  *  "  as  by  the  offence  of  one  judg- 
ment came  upon  all  men  to  condemnation,  even 
fo  by  the  righteoulnefs  of  one  the  free  gift  came 
upon  all  men  unto  juftification  of  life,  f  What 
inteUigible  meaning  can  be  given  to  this  text,  if 
the  pofterity  of  Adam,  thro'  the  righteoulnefs  of 
one,  were  not  within  the  pofTibility  of  attaining 
the  juftification  of  life  }  I  may  add  here,  tis  the 
exprefs  declaration  of  him,  who  is  "  head  over 
all  things",  "  that  all  that  are  in  their  graves  (hall 
hear  the  voice  of  the  fon  of  God, and  come  forth". f 
Tis  put  beyond  all  doubt,  by  thefe  words,  that 
mankind  univerfally  ihall  be  raifed  from  the  dead. 
But  how  is  this  poflible  according  to  the  courfe  of 
law  ?  Law,  as  fuch,  knows  no  mercy.  Accord- 
ing to  law,  if  mankind  are  once  dead,  they  muft 
be  forever  dead.  Tis  nothing  but  the  interpofi- 
tion  of  grace  can  deUver  them  from  the  power  of 
the  grave.  And  as  they  fhali  be  thus  delivered, 
and  this  univerfally,  tis  as  certain  that  they  are 
herein  dealt  with  upon  the  foot  of  grace,  as  thac 
death  paffes  upon  them,  §  death  would  otherwife 

everlaftingly 
*  In  his  5th  Chap.  8th  ver. 

t  The  oriiiinai  words,  anfwering  to    the  englifh  ones, 
*'  all  men\  are  the  fame   in  both  parts  of  the  corn- 
par  i  fon. 
X  John  5.   28,  29. 

§  If  any  fliould  objeft  and  fay,  a  refurredion  from  the 
dead  is  no  argument  of  grace  in  God,  becaufe  it  will 
be,  to  many,  "  a  refurredion  to  damnation,  and  not 

falvation"  y 


28  Juftificatton  impojfible 

everlaftingly  reign  over  them.  Thofe  who  ima- 
gine, that  any  of  Adam's  pofterity  are  fo  under 
law,  as  not  to  be  at  the  fame  time  under  grace, 
might  do  well  to  turn  the  tho't  in  their  minds, 
how  it  is  pofTible,  upon  this  fcheme,  that  they 
fhould,  afcer  they  were  once  dead,  be  bro't  back 
to  life  again  ?  I  fhall  fubjoin  yet  further,  the  fcrip- 
ture  give  us  reafon  to  think,  that  men's  condition, 
in  another  worlds  fhali  be  determined,  at  the  great 
day,  not  according  to  the  rigor  of  law,  but  the 
gofpel-plan  of  grace.  Ought  not  thofe  obferva- 
ble  words  of  the  Apoftle  Paul,  *  to  be  interpreted 
to  th's  purpofe,  '^  In  the  day  when  God  flialJ 
judge  the  fecrets  of  men  according  to  my  gof- 
pel"  ?  That  is,  the  mercy  revealed  in  that  gofpel, 
I,  in  an  efpecial  manner,  have  been  commiffioned 
to  preach  to  the  world.  It  may  be  worthy  of 
remark,  the  apoftle  had  been  ipcaki ng,  m  the 
foregoing  verfes,  of  Gentiles  as  well  as  Jews, 
which  then  comprehended  the  whok  world  of 
mankind,  and  affirms  in  this  text,  with  reference 

to 
falvation'*  ;  the  anfwer  is  obvious  :  Is  it  no  favor  to 
live  under  the  hght  of  the  gofpel,  rather  than  in  pagan 
darknefs,  fmce  manv,  thro'  their  abufe  of  the  gofpel, 
will  be  the  more  miferable  in  another  worh^  ?  Are 
the  bounties  of  common  providence  no  proof  of  the 
goodnefs  of  God  to  men,  becaufe,  by  their  mifimprove- 
ment  of  them,  they  may  "  treafure  up  to  themfelves 
wrath  againft  the  day  of  wrath"  ?  The  race  of  Adam, 
by  an  abfolute  grant  of  God,  delivering  them  from  the 
power  of  the  grave,  are  put  within  the  poffibility  of  a 
glorious  immortality  after  death  :  And  if,  by  their 
own  folly,  in  mifimproving  this  advantage,  they  ex- 
pofe  themfelves  to  "  a  fecond  death",  (hall  the  grace 
of  God  be  refleded  upon  ?  Tis  highly  unreafonable, 
and  bafely  ungrateful. 

*  Rom.  2.   i6. 


hy  the  Worh  of  the  haw.  29 

to  them  all  indifcriminately,  that  they  Ihall  be 
hereafter  judged  "  according  to  his  gofpel".  And 
if  they  will  be  thus  judged,  it  muft  be  according 
to  the  revelation  of  the  grace  that  is  in  Jefus 
Chrift. 

This  view  of  the  flate  of  Adam's  pofterity  at 
once  cuts  off  all  occafion  for    murmuring  and 
complaint,  tho'  our  condition  is  fuch,  that  if  law 
fnould  be  the  rule  of  our  tryal,  we  muft  unavoid- 
ably fall  under  afentence  of  condemnation.    For 
we  may  be  "laved  by  grace  thro'Chrift",rho'  fal- 
vation  is  impoffible  upon  the  foot  of  law.     Shall 
v/e  then  any  of  us  be  fo  unadvifed,  as  to  feek  to 
be  juftified  by  v/orks  done  in  conformity  to  the 
law  ?  This  has  all  along  been  the  great  folly  of 
mankind.    Tho'  confcious  to  themfelves  that  they 
are  finners,  it  has  been  their  way  to  betake  them- 
felves to  doings  of  their  own,  in  one  form   or  a- 
nother,  to  procure    the  favor  of  God,   and  their 
acceptance  as  righteous  in  his  fight.     Tis  faid  of 
tfie  Jews,  in  the  days  of  the  Apoftles,  who  "fol- 
lowed after  the  law  of  righteoufnefs",  that  they 
"  attained  not  to  the  law  of  righteoufnefs".   And 
why  }  The  reafon  follows,  "  becaufe  they  fought 
it  not  by  faith,  but  as  it  were   by   the  works  of 
the  law".  *     And  it   may,  v/ith   equal  truth,  be 
faid  of  moft  chriftians  fo  called,  that  neithf  r  have 
they  "attained  to  a  juftifying  righteoufnels"  ;  and 
for  the  like  leafon,  "  becaufe  they  have  fought 
for  it  in   virtue  of  the  deeds   they  have  done  in 
imagined  conformity  to    the  law  "     Law,  as  we 
have  heard,  is  rigidly  fevere  ;  making  no  abate- 
ment admitting  of  no  excufes,  and  (hewing  no 
mercy,     f  he   man  that  fails  in   his  compliance 
with  us  demands,  tho'  it  (hould  be  in  one  article 

only, 
t  Rom.  9.  31,  32. 


30      Jujiijication  impojftble^  &c. 

only,  inflantly  comes  under  condemnation.  We 
can't  therefore  take  a  more  effedtual  method  to 
fallen  ruin  upon  ourfelves,  than  by  feeking  to 
obtain  deliverance  from  it  upon  the  terms  of  law. 
Our  cafe  indeed  is  abfolutely  defperate,  while  law, 
or  any  works  we  have  done  in  obedience  to  it,  is 
what  we  depend  upon  for  an  acquirance  in  judg- 
ment. No  ion  of  Adam,  in  any  age,  in  any  place, 
or  under  any  difpenfation  of  God,  was  ever  jufti- 
fied  in  this  way,  or  could  have  been.  For,  in  the 
eye  of  law,"the  whole  world  is  guilty  beforeGod". 
Let  us  be  fo  each  one  of  us  in  the  view  we  have 
of  ourfelves,  Inftead  of  "  trufting  in  ourfelves", 
with  the  proudPharifee,  '^  that  we  are  righteous'*, 
let  us  be  abafed  before  God  in  a  fenfe  of  our  mani- 
fold weaknefTes  and  defedts,  not  to  fay  the  grofs 
mifcarriages  we  have  too  often  been  betrayed  into. 
Surely,  we  have  no  caufe  of  pride  on  account  of 
our  works  of  righteoufnefs.  They  have  been  at- 
tended with  fo  much  frailty  and  imperfe<!:tion, 
even  the  bed  of  them,  that  if  God  fhould  examine 
them  with  rigor,  we  could  not  ftand  fo  fevere  a 
tryal.  Let  us,  with  the  Apoftle  r'aul,  "  count  all 
things  but  lofs  for  the  excellency  of  the  know- 
ledge of  Chrift  Jefus  our  Lord"  ;  yea,  let  us 
"  count  them  but  dung  that  we  may  win  Chrift, 
and  be  found  in  him,  not  having  our  own  righ- 
teoufnefs, which  is  of  the  law  ;  but  that  which  is 
thro'  the  faith  of  Chrift,  the  righteoufnefs  which 
is  of  God  by  faith".  And  we  may  now,  upon 
a  juft  foundation,  hope  for  acceptance  with  God 
here,  and  an  acquitance  at  the  bar  of  judgment 
hereafter  ;  to  be  pronounced  blefted,  and  to  be 
bid  to  enter  into  the  joy  of  our  Lord,  which 
God  grant,  &c. 

SERMON 


SERMON   11. 


1  The  Queftion  anfwered,  *'  wherefore 
ferveth  the  Law"  ?    \ 


GALATIANS    II.  i6. 
"  Knowing  that  a  man  is  not  juftified  by 
the    works  of  the  law  : — For   by   the 
works  of  the  law  fhall  no  flefh  be  jufti- 
fied." 


IF  it  is  impoffible,  that  any  of  the  human  race 
fhould  be  "juftified  by  the  works  of  the  law", 
as  the  Apoftle  Paul  affirms  in  my  text,  and 
as  we  have  abundantly  proved  in  a  former  dif- 
courfe  from  it,  it  may  naturally  be  enquired, 

Why  then  was  the  law  introduced  among  the 
Jews  ?  What  was  the  fpecial  view  ot  God  in  re- 
vealing it  to  them  from  Smai,  m  the  days  of 
Mofes  ?  Nor  may  this  be  efteemed  a  queftion  of 
trivial  importance.  The  apoftle  Paul,  having 
difcourfed  to  the  Galatians  upon  the  unatainabie- 

nefs 


3  2    -      The  ^ejlion  anfwered^ 

nefs  of  JLiftification  "  by  the  deeds  of  the  law", 
thc/t  it  proper  to  put  the  queflion,  "  wherefore 
then  ferverh  the  law"  ?  As  if  he  had  faid,  if  it 
be  true,  as  I  have  been  proving  it  to  be,  that  the 
Jews  rould  not  be  acquited  as  righteous  perfons 
upon  the  fcore  of  works  done  in  obedience  to  the 
lav/,  it  may,  with  great  pertinency,  be  afl<:t,  why 
was  the  law  given  to  them  ?  Why  did  God,  in 
fo  foiemn  a  manner,  promulge  it  from  heaven, and 
put  them  under  the  obligations  of  it  ?  To  this 
important  qutfrion  the  ^poftle  has  given  a  dired: 
and  pofitive  anfwcr.  But,  before  I  come  to  men- 
tion his  anfwer,  and  dilate  upon  it  fo  as  to  make 
it  eafy  and  familiar,  1  would  previoufly  remark. 

That  the  poilerlty  of  Abraham,  430  years 
before  the  giving  of  the  law,  were  put,  by  God 
himfelf,  into  the  way  of "  juftification  without 
law",  or  m  other  words,  upon  the  foot  of  "  grace 
thro'  the  promifed  ht^\  This  was  the  main 
thing  intended,  when  he  repeatedly  faid  to  Abra- 
ham, "  I  will  be  your  God,  arid  the  God  of  your 
{ttd.  In  thee  ihali  all  nations  of  che  earth  be 
blelTed".  The  *'  gofpel''  was  !now  fummarily 
preached  to  Abraham,  as  it  had  been  before  to 
Adam  \  that  fame  gofp-i  which  has  fmce  been 
particularly  explained  in  thewiitings  ofthenew- 
tcllanxnt.  And  the  "  mercy"  hereby  promifed 
to  him  lay  at  the  bottom,  as  the  true  and  great 
bafis  of  the  whole  fcheme  of  the  divine  condudl 
with  reference  to  the  jewiih  nation.  It  was  owing 
to  this  meicy  in  particular,  and  to  this  only,  that 
it  became  poiTibie  for  them  to  obtain  acceptance 
with  God  in  this  world,  and  admifiion  to  glory 
and  iqi mortality  beyond  the  grave. 


wherefore  ferveth  the  Law.       ^j 

t  The  introdu6tion  of  the  lavsr  among  the  Jews 
iTiuft  therefore  be  confidered,  not  as  intended  by 
God  to  oppQfe,muqh  lels  to  fet  aride,the  covenant 
he  had  made  with  their  father  Abraham  j  buttq 
fubierve,  in  forrie  view  or  other,  the  obtain jneat 
of  the  blflTing  promifed  in  it.  ]  If,  by  the  covcr 
nant  with  Abral^am,  ^he  Jews  were  put  into  a 
way,  in  which  they  might  be  juftified  and  faved, 
it  was  irnpoflible  the  law  fliould  be  given  to  coun- 
ter-aft thi3  intention  of  jiivine  merqy.     "  The 
law'',  in  fuch  a  view  of  it,  '^  woulcj  be  againft  the 
promife",  whicl^  the  apoftle  Faul  rejefts,  with  a 
'^  God  forbid"  ^^  and  with  good  reafon,  for  it 
would  be  fo  againft  the  promife  ^s  to  "  difannul 
it";  which,  as  thefanr|e  infpired  writer  affures  us,^ 
would  be  highly  abfurd  to  fuppofe.  f     The  law 
Vfas  certainly  introduced  ^mong  the  Je\ys  as  an 
inftance  of  favor  to  them.     God  dcfigned  by  it 
to  promote  their  good  •,  and  had  they  regarded 
it  in  lubferviency  to  the  promife,  with  which  it 
was  connefted  in  the  divine  intention,  it   would 
have  turned  out  to  their  (piritual  arid  eternal  ad- 
vantage. 

I  AM  not  ipfenfible,  that  the  apoftle  Paul  ex» 
prefly  fpeaks  of  the  law,  %  ^s  *'  the  irjiniftration 
of  death*',  and  "  of  condemnation".  And  I  am 
fully  fatisfied  he  has  herein  given  an  accurately 
juft  account  of  the  law.  But  then,  it  ought  al= 
ways  to  be  remember'd,  when  he  thus  fpeaks  of 
the  law,  he  underftands  by  it  "  mecr  law",  law 
"  feparated  from  grace  and  Chrift".  It  was  by 
the  law,  in  this  fenfe,  that  the  Jews  expcfted  "  the 
juftification  of  life".  This,  to  b?  fprc^  was  emi^ 
D  nently 

?  Gal.  3,  21.        t  Gal  3, 17,        %  %  Qgt.p  y,  s> 


34-  2^^^^  ^ejtion  anfwered^ 

nently  cheir  fault  in  the  days  of  the  apoftles  :  For 
which  realon,  even  thofe  among  them  who  pro- 
fcfled  faith  inChrift,con{:ended  earneftly  for  an  ad- 
herence to  the  law,  as  what  washecefTary  in  order 
to  their  obtaining  the  favor  of  God.  But  they 
were  herein  egregioufly  miftaken.  And  it  was  this 
miftake  ot  their's  that  gave  occafion  for  numerous 
palTages  in  Paul's  cpiilles,  from  which  it  may  with 
certamty  be  colledled,  that  juftification  was  obr, 
tainable  even  while  the  law  fubfifted.  But  how  ? 
Not  "  thro'  the  law",  but  in  virtue  of  "  the  pro- 
mife  founded  in  Chriil",  with  which  it  was  con- 
neded  in  the  view  of  God.  To  this  purpofe  he 
argues,  *  "^  The  promife  was  not  to  Abraham,  or 
to  his  feed,  thro'  the  law  ,  but  thro'  the  righte- 
Gufnefs  of  faith".  That  is  to  fay,  the  promifed 
grant  of  life  was  not  made  upon  "  terms  of  law", 
but  in  quite  another  method  heie  fignified  by 
"  the  righteoufnefs  of  faith".  He  adds,  in  the 
words  that  immediately  follow,  ^'  if  they  which 
are  of  the  law  are  heirs,  faith  is  made  void,  and 
the  promife  m.ade  of  no  effed".  Parallel  v/here- 
to  is  that  text,  f  "  If  the  inheritance  be  of  the 
law,  it  is  no  more  of  promife  \  but  God  gave  it 
to  Abraham  by. promife".  And  that  the  law  did 
not  exclude  the  promife  \  but  that  the  Jews,  not- 
withftanding  the  law,  were  ftill  to  have  their  de- 
pendance  on  the  promife  for  life,  he  argues  from 
this,  that  '*  the  covenant  with  Abraham  was  con- 
firmed in  Chrift",  unalterably  fettled  and  efta- 
bUlhed  with  a  view  to  him,  ''  430  years  before 
the  law  v/as  given  by  Mofes"  •,  fo  that  the  law 
could  not  be  introduced  in  the  room  of  the  pro- 
mife, or  to  fet  it  afide,  without  making  void  a 

folemn 
*  Rom.  4.  13.  t  Gal.  y  18. 


wherefore  ferveth  the  Law^      3  % 

folemn  contradt,  after  it  had,  in  an  authentic  man- 
ner, been  confirmed.  His  reafoning  runs  thus,  ^ 
^'  Brethren,  I  fpeak  after  the  manner  of  men  ; 
tho*  it  be  but  a  man's  covenant,  yet,  if  it  be  con- 
firmed, no  man  difannulleth,  or  addeth  thereto. — • 
And  this  I  fay,  that  the  covenant  which  was  con- 
firmed before  of  God  in  Ghrift,  the  law,  which 
was  430  years  after,  cannot  difannul,  that  it  fliould 
make  the  promife  of  none  efFed".  Tis  abundant- 
ly evident  from  thefe  texts,  that  *'  the  juftification 
of  life",  tho'  unattainable  by  the  law,  was  yet  at- 
tainable under  the  law,  in  virtue  of  the  abrahamic 
covenant,  which  it  neither  did,  nor  could,  fet  a- 
fide.  It  is  evident  alfo,  that  it  was  not  the  in- 
tention of  the  law  to  fruftrate,  or,  in  any  meafure^ 
oppofe,  the  operation  of  the  promife,  but  that  it 
^as  rather  defigned  jto  promote  it  by  its  adings 
in  fubferviency  to  it. 

It  may,  I  think,  be  juilly  colle6led  frora  wha5: 
has  been  thus  previouily  remarked,  that  the 
?•'  Mofaic  law",  meerly  as  fuch,  was  not  intended 
by  God  as  a  "  covenant  of  life".  His  view  here- 
in was  not  to  let  the  Jews,  or  any  of  the  race  of 
men,  know,  that  perfed  innocency  was  the  way 
in  which  they  were  to  obtain  the  favor  of  Gcd  to 
eternal  life  ;  or  that,  unlefs  they  were  thus  inno- 
cent, they  fhould  be  "  cafe  into  prifon  till  they 
had  paid  the  utmoft  farthing".  Had  this  been 
the  defign  of  God  in  publifhinghis  law  fromSinai, 
it  would  have  been  abfolutely  inconfiftenr,  not 
only  with  his  promife  to  Abraham,  "  I  v/ill  be 
your  God,  and  the  God  of  your  feed"  ;  but  with 
jthat  more  ancient  one  to  the  firft  father  of  men^ 
D  2  i'  ih^ 

i  Gal,  3.  155  ijo 


36  "The  ^e ft  ion  anfwered^ 

^'  the  feed  of  the  woman  fhall  bruife  the  ferpcnt's 
head".  The  law  of  God,  it  is  true,  being  a  per-. 
fe61:  rule  of  righteoufnefs,  always  did,  and  always 
muft,  require  perfeft  innoccncy.  And  God's  fet- 
ting  it  before  the  world,  as  he  does  in  the  pro- 
mulgation of  it,  may  powerfully  tend  to  lead  them 
intojufl  apprehenfionsoftheir  duty,  and  convince 
them  from  thence  of  their  unhappy  condition, 
Ihould  they  be  dealt  with  according  to  the  re- 
quirements of  law  :  But  it  could  not  be  defigned 
to  let  them  know,  that  they  could  find  acceptance 
with  heaven  in  no  way  but  by  "  perfe6Uy"  keep- 
ing the  law.  This  would  be  to  fubftitute  the 
law  in  the  room  of  grace,  and,  in  reality  of  fenfe, 
to  alter  the  method  the  wifdom  of  God,  excited 
by  his  goodnefs,  has  contrived  forthe  juftification 
of  fmncrs. 

An  obvious  corolla-y  now  prtfents   itfelf.     It 
is  this.     That  fmners  ought  i  ot  to  be  told,  that 
they  muft  be  "  per  fed",  *  that  they  muft  "  un- 
erringly 

*  This  is  what  the  author  of  the  *'  letters  on  Theron 
and  Afpafio"  tells  thofe,  who,  while  deftitute  of"  the 
falutary  truth",  would  do  any  thing  that  they  might 
obtain  life.  ''If  they  attempt  to  do  in  any  fenfe  ^  they 
btnd  themfelves  to  do  all'*.  The  requirement  of  them 
iz^  "  every  things  or  nothing\  pag.  285.  He  accord- 
ingly fums  up  what  they  have  to  do  in  thefe  words, 
pag.  387.  "  Be  pc^fed,  keep  the  commandments,  and 
rhoii  fhalt  live.  The  obligation  of  the  law  is  eternal, 
fo  can  never  be  loofed".  If  the  "  obligation  of  the 
law  is  thus  indifToluble*',  why  does  he  fpeak  of  foim- 
felf,  pag.  10.  "  as  ready  to  fhew,  that  all  objections 
iind  impediments  have  been,  by  a  particular  divine  edi^ 
for  the  purpofe,  removed  and  difpenfed  with  in  favor 
of  all,  who  are  fmcerely  difpofed,  whenever  they  /hall 

be 


"wherefore  ferveth  the  Law.       37 

erringly  keep  the  commandments  of  the  law  in 
order  to  their  obtaining  eternal  life".  It  may  be 
proper  to  fet  the  law  before  their  view,  in  its  ab- 
folute  purity  and  perfedlion,  to  point  out  to  them 
the  mifery  of  their  condition,  while  law  is  the 
rule  of  judgment  in  their  cafe.  But  to  tell  them, 
that  they  muft  be  "  perfect"  in  their  regards  to 
D  3  the 

be  found"  ?  Why  does  he  bring  in  the  blefled  God, 
pag.  90.  ^'  afluring  every  man,  who  fhall  fincerely  re- 
*<  pent,  or  tarn  from  his  evil  way,  and  do  that  which 
"  is  lawful  and  right,  that  he  fhall  be  happy  [that  is, 
*'  as  he  means  here,  in  the  fole  virtue  of  his  repentance 
*'  and  righteoufnefs,  without  any  view  to  Chrift]  and 
^'  no  mention  made  of  his  former  faults  ;  and  con- 
<'  firming  al  .his  by  his  oath,  that  there  might  be  no 
*'  remaining  doubt  or  hefitation  in  the  minds  of  men, 
*'  about  their  acceptance  with  God,  as  foon  as  they 
"  are  reformed"  ?  If  our  author  can  reconcile  "  this 
particular  edi6t",  and  "  afTurance  from  the  God  of 
truth",  with  a  "  law-obligation  that  is  eternally  in- 
diflbluble",  he  may  claim  the  honor  of  doing  that 
which  no  man  has  ever  yet  done,  that  is,  of  making 
both  parts  of  a  contradi^ion  true.  Befides,  if  the  law 
requires  perfcdl  perfinai obedience^  and  "  its  obligation 
can  never  be  loofed",how  cameChrift  to  be  admitted  to 
do  &  fufFer  in  the  fmner*s  ftead  ?  This  principle  ftri6l- 
ly  adhered  to,  will  nuUifie  the  whole  fcheme  of  grace 
thro'  Chrift.  It  is  indeed  a  fiat  contradiction  to  the 
revealed  character  of  God.  But  to  pafs  thefe  things. 
If  one  fhould  put  the  queftion  to  our  author,  what  law 
of  heaven  ever  required  men  perfectly  to  keep  the 
commandments  in  order  to  life  ?  he  would,  per- 
haps, find  himfelf  greatly  puzzled  to  g've  a  juft  anfwer. 
Was  it  the  law  man  was  placed  under  in  paradife  ? 
Tis  as  evident  as  words  can  make  it,  that  lite,  even 
in  man's  innocent  ftate,  was  a  matter  of  grace,  and 
fufpended  upon  a  fingle  article  of  forbearing  to  do  ; 
aiid  this,  from  a  principle  of  faith  in  a  revelation  from 


38         T^he   ^ejiion  anfweredj 

the  law,or  that  damnation  will  be  the  confequence, 
is  to  apply  to  them  as  tho'  God  had  provided  no 
Saviour,  and  had  made  no  revelation  of  his  grace 
towards  finnfers  \  yea,  it  is,  in  true  conftrudtion, 
to  overlook  the  whole  gofpel-fcheme  of  mercy, 
and  to  make  void  both  the  life  and  death  6f 
Jefus  Chrift. 

We 
God.     See  a  preceding  note,  pag.  18,  19,  20. — Was 
it  a  law  given  to  man  immediately  after  the   lapfe  ? 
The  all-merciful  God,  even  before  he  pronounced  the 
fentei.ce,  dooming  man   to  death,  fummarilv  revealed 
^'  the  grand  falutary  truth",  by  promifing,  that  "  the 
feed  of  the  woman  fhould  bruife  the  ferpent's  head". 
And  by   promulging   this  promife,  a  confVitution  of 
grace  was  ere6led,  conform?.bly  to  which  eternal  life 
became  obtainable  by  Adam,  and  all  his   pofterity. 
How  ?  Not  by  "  perfe(B:ly  doing"  ;  but  by  "  believ- 
ing in  the  feed  God  had    promifed".     And   as  this 
method  of  grace  was  eftablifht  immediately  upon   the 
lapfe,  it  has  all  along  been,  now  is,  and   always  will 
be,  the  one  only  way  to  life   for  fmful  man. — Was  it 
the  law  publifhed  from  Sinai  ?  If  we  confider  this  law 
as  a  "  national  covenant",  containing  the  terms  upon 
which  the  Jews  fhould  hold  the  land  of  Canaan,  and 
live  in  the  quiet  happy  pofleffion  of  it,no  other  people 
had  any  concern  v^^ith  it.     Tho'  it  ought  to  remem- 
bered here,  this  law,  fo  far  as  its  precepts  were  of  a 
moral  nature,  being  founded  in  reafon,  and  not   pofi- 
tive  injun£lion,was  obligatory  upon  all  others  as  a  rule 
of  duty,  wherein  they  might  come  to  the  knowledge 
of  it.     It  ought  alfo  to  be  very  heedfully  minded,  this 
political  law,  or  national  covenant,  was  fo  conftru6ted 
as  to  be,  in  the  defian  of  God,  a  figure,  type,  or  em- 
blematical reprefentation  of  that  gospfl,    which  hac3 
been  preached  to  Abraham,  and  has  fince  been  preach- 
ed to  all  the  world,  and  is  the  only  foundation  upon 
which  eternal  life  is  obtainable.     God  has  promifed 
it  in  no  other  way  j  and  to  go  to  work  for  it  in  any 
other  way,  whether  by  perfefi  or  imperfed  obedience, 

no 


wherefore  ferveth  the  Law.       39 

We  may  accordingly  lay  it  down  for.  certain, 
that,  when  the   holy  God  is   introduced,  by  the 
prophet  Ezckiel,  as  fvvearing  by  his  life,  "  the 
ioul  that  finncth,  it  fhall  die  y  but  if  a  man   be 
D  4  j^ft 

no  matter  which,  would  be,  virtually  and  in  reality  of 
fenfe,  to  let  up  a  method   for  obtaining  life  in  direfl- 
oppofition  to  that,  which  God  has  already  eftabliftied. 
This  was  the  great  fault  of  the  Jews,  particularly  in 
the  times  of  Chrift  and   his  apoftles.     They  intirely 
miftook  the  "  true  fpirit"  of  their  law,  as  it  related  to 
eternal  life.     In  their  obfervance  of  it,  they  regarded 
the  "  letter  only",  overlooking  its  ultimate  intention, 
which  was  its  very  "  life  ani  foul'*.     It  accordingly 
became  "  a  miniftration  of  death"  to  them,  and  not 
"  of  life".     And  why  ?  Not  becaufe  the.^  did  not  per- 
fe<5lly  obey  it  ;  for  if  they  had,  according  to  '*  the 
letter",  it  would  ftill  have  been  "  the  miniftration  of 
condemnation"^  becaufe  their  obedience  would  have 
been  without  "  fpirit",  that  is,  it  would  have  been  o- 
bedience  detached  from  "gofpel",  which  was  the  "  life 
and  fpirit"  of  the  law.     No  perfe(a:ion,  could  we  fup- 
pofe  it  angelic,  feparate  from  grace  and  Chrift,  could 
have  given  a  Jew  a  tide  to  life^  becaufe  that  God, 
whofe  gift  it  is,  had  not  promifcd  it  in  that  way. — 
There  is  no  law  .now  left  that  can  require  "  perfect 
doing"  IN  ORDER  TO  LIFE,  unlcfs  it  be  that  which 
is  commonly  called,  "the  law  of  nature''.     But  what 
law  is  this  ?  Is  it  a  law  naturally  imprinted  on  men's 
minds,  which  tells  them,  either  direc^tly,  or  by  the  ex- 
ercife  of  the  powers  they  are  endowed  wath,  what 
God's  requirements  are,  at  the  fame   time  assuring 
them,  that,  upon   their  compliance  with  them,   they 
ftiall  LIVE  FOREVER?  Nothing  is  more  certain,  than 
fuch  a  law  of  nature  never  exifted  but  in  imagination 
only. — Is  this  law  that  rule  of  right,  which  God  knows 
to  be  the    meafure  of  men's  duty  to  him,  and   of 
what  it  is  fit  he  Ihould  do  for,  or  inflict  upon,  them, 
as  they    are  either  obedient,  or  difobedient  f  There 
is,    without    all    doubt,    fuch    a    rule    of     men's 

duty 


Juft  ahd  do   that  which  is  lawful  and  right,  he 
ftiall  furely  live",  his  meaning  (whatever  it  was) 

could 
duty  towards  God,  and  of  God*s  cohdudl  towards  meii 
in  a  way  of  reward,  or  punifliment,  according  to  their 
works.  But  yet,  none  of  the  fon6  of  Adam,  by  the 
mere  exercifc  of  their  natural  powers,  ever  yet  attained 
to  a  perfe<5fc  knowledge  of  this  rule.  Moft  certainly, 
they  are  unable,  after  all  their  reafonings,  to  fay,  what 
puniftiment,  as  to  kind,  or  degree,  or  duration,  would 
be  their  due  in  cafe  of  fin,  or  what  reward  it  would 
be  proper  fpr  God  to  beftow  upon  them  in  cafe  of 
obedience.  God  alone  is  abfolutely  &  fully  acquainted 
with  "  this  rule  of  right"  \  and  we  can  be  clearly  and 
certainly  acquainted  with  it  only  by  revelation  from 
him.  And  fuch  reVelition  man  has  all  along,  from 
the  beginning,  in  his  innocent  and  lapfed  ftate,  been 
favored  with.  This  revealed  law  therefore  is  the  only 
tone  we  have  any  concern  with  as  ti^e  way  to 
ETERNAL  LIFE.  Infhort,  whatever  law  of  nature  be 
fuppofed,  tis  fuperfedcd  by  revelation  }  which  is  the 
«'  only  rule"  God  will  obierye  in  the  bcftowment  of 
life  after  death.  4^nd  yet,  our  author,  inftead  of  di- 
recting men  to  exert  themfelves,  in  the  ufe  of  mekns, 
to  obtain  that  "  faith''  in  the  revelation  of  God,  with- 
out which  tis impoffible  they  (hould  inherit'  life,  points 
their  endeaVoars  another  way,  boldly  tcljing  them,  if 
they  will  do  any  thing,  they  muft  "  be  perfeS"*'  And 
why  ?  Becaufe  truly  this  tl>ey  are  obliged  tp  by  a  fup- 
pofed "  law  of  nature,  whofe  obligation  is  eternal,  and 
cannot  be  loofed".  Tis  upon  this  fo'nd^conceit  of 
his,  that  he  has,  with  fo  much  prophane  levity,  per- 
verted the  fenfe  of  a  great  part  of  the  bible  \  making 
the  calls  of  God,  which  are  all  founded  on  the  plan 
of  grace  thro'  Chrift,  not  calls  of  mercy,  but  to  obey 
**  his  imaginary  law"  ;  hereby  turning  the  grace  of 
God,  in  reality  of  cbnftrudion,  into  a  wanton  infult 
on  his  poor  fintul  creatures. 
^  "  Our  author",  in  the  following  notes,  always  meanis 
«'  the  writer  of  the  letters  on  iheron,  and  Aipafio". 
The  pages  refer'd  to,  in  thefe  letters,  agree  with  the 
fecond  edition,  printed  at  Edingburg,  1759. 


wherefore  ferveth  the  Law.        4! 

fcould  not  be  to  put  the  Jews  under  the  law,  as 
"  a  covenant  of  life".  *     For  he  had,  many  hun- 
dreds 

*  As  the  promired  life,  and  threatned  death,  in  the  i8th 
and  33d  chapters  of  Ezekiel,  are  fuppofed,  by  our 
author,  (whether  juftly,  or  not,  1  ftiall  not  now  dif- 
pute)  to  refer  to  the  eternal  world,  and  to  mean  hap-* 
pinefs  and  mifery  there,  tis  ftrange  he  fhould  iirft  un- 
derftand,  by  "  the  righteoufnefs  required",  that  which 
would,  on  its  own  account,  fave  from  the  one,  and 
give  a  title  to  the  other.  fis  more  ftrange,  he  fhould 
then  fpeak  of  "  repentance'*,  as  what  would  ferve,  in- 
ftead  of  perfe<fl:  righteoufnefs,  to  deliver  the  finner  from 
death,  and  in  its  own  proper  virtue  too.  Tis  moll  of 
all  ftrange,  beyond  meaiure  fo^  that  he  ftiould  intro- 
duce the  faithful  God,  not  only  declaring  to  the  Jews, 
that  he  would  blefs  them  with  life  upon  thefe  terms, 
but  folemnly  giving  his  oath  to  the  truth  of  this  decla- 
ration, pag.  90.  If  the  calls,  in  thefe  chapters,  to 
**  turn  from  their  evil  ways",  and  to  "  do  that  which 
is  juft  and  right",  are  interpreted,  as  they  ought  to 
be,  as  fo  many  exhortations.,  upon  the  plan  of  grace 
thro'  the  promifed  feed,  they  would  be  at  once  intelli- 
gible in  themfelv^^s,  and  confiftent  with  the  common 
lani2;uage  of  the  bible,  and  the  grand  fcheme  the  father 
of  mercies  has  had  in  profecution  from  the  beginning 
of  the  world.  But  to  explain  them,  as  this  author 
does,  as  commands,  a  compliance  with  which  would, 
in  its  own  virtue,  give  a  claim  to  life  j  and  to  bring  in 
the  holy  God  fwearing  to  the  truth  of  it,  is  at  once  to 
abufe  the  fcripture.and  impeach  the  divine  veracity  and 
purity.  Will  that  God,  who  is  as  juft  as  he  is  good, 
admit  fmners  to  his  favor  upon  the  J'ole  conjideraticny 
either  of  obedience  or  repentance,  perfect  or  imperfe<£l  ? 
What  an  afpeA  has  this  upon  the  great  atonement  by 
the  blood  of  Chrjft  ?  Hew  will  it  confift  with  the 
chara£l:er,  under  which  God  has  all  along  revealed 
himfslf  from  the  day  of  the  lapfe  ?  Is  it  in  itielf  a  truth, 
or  falfehood,  to  fay,  that  doing  or  repenting,  feparated 
from  grace  and  Chrift,  will  avail  to  give  the  finner  a 
■■  -^     /  title 


42  The  ^ejlion  anfwered^ 

dreds  of  years  before  this,  as  folemnly  fwore  that 
he  would  be  a  "  God  to  them"  to  all  faving 
everlafting  purpofes,  in  a  way  quite  oppofite  to 
this  of  perfedly  conforming  to  the  requirements 
of  law.  The  obtainment  of  life  by  law,  and  the 
obtainment  of  it  by  grace,  are  abfolutely  incom- 
patible 

title  to  eternal  life  ?  Surely,  no  one,  knowing  what 
he  fays,  will  affirm  it  to  be  a  truth.  Tis  indeed  im- 
poffible  it  (hould  be,  if  what  the  infpired  writers  uni- 
tedly declare,  in  the  facred  books,  may  be  tho't  worthy 
of  regard,  And  yet,  our  author  makes  the  infinitely 
true  God  a  voucher  to  its  truth,  and  by  a  folemn  oath 
too.  He  will,  perhaps,  fay,  there  is  an  If  in  the  cafe. 
Liife  is  connected  with  "  doing  or  repenting",  which 
will  never  come  into  event ;  becaufe  no  fmner  can 
either  do  or  repent  in  the  fenfe  intended;  But  what 
a  pitiful  Ihift  is  this  !  How  diihonorary  to  the  father 
of  mercies,  and  God  of  all  fincerity  !  Notwithftanding 
this  IF,  the  fuppofition  that  is  the  ground  of  it,  is  a 
REAL  FALSHOOD  ;  becaufe  a  dire6t  con  tradition 
to  the  revealed  method  of  God's  admitting  fmners  to 
his  favor.  And  fhall  ''the  holy  one  of  Ifrael",  who 
is  infinitely  removed  from  all  guile,  be  introduced  as 
connecting  this  falshood,  abfolutely  fo  in  itfelf^ 
with  an  if,  that  it  might  not  too  vifibly  carry  with  it 
the  face  of  downright  deceit  ?  Far  be  it  !  The  true 
purport  of  our  author's  comment  on  God's  words,  by 
the  prophet  Ezekiel,  to  the  Jewifh  nation,  and  indeed 
to  fmners  in  general,  is  plamly  this,  "  tho'  tis  im- 
possible, as  you  are  fmners,  you  iliould  have  a  title 
to  life,  in  the  meer  virtue^  either  of  turning  from  your 
fins,  or  doing  righteoufnefs  ;  yet,  1  folemnly  fay  to 
you,  and  fwear  by  my  life  to  the  truth  of  what  1  fay, 
this  impossibility  notwithftanding,  if  you  will  do 
ANOTHER,  that  is,  thus  turn  from  fin  and  do  that 
which  is  right,  which  you  can  no  more  do  than  you 
can  create  a  world,  you  fhall  afliiredly  obtain  life". 
I  have  not  done  the  leaft  wTong  to  our  author  in  this 

paraphrafe 


ijoherefore  ferveth  the   Law.     43 

patible  with  each  other.!  The  Jews  could  not 
therefore  be  put  upon  obtaining  life  by  works 
done  in  obedience  to  law,  while,  at  the  lame  time, 
they  were  put  upon  obtaining  it  upon  the  plan 
of  grace  thro*  Chrifl.  "  The  law",  in  this  view 
of  it,  "  would  be  againft  the  promife",  and  "  the 
promife  againft  the  law".  Two  oppofite  and  in- 
tonfiitent  difpenfations  would  be  in  force  at  the 

fame 

paraphrafe  of  his  meaning.     Tis  the  very  thing  he 
intends,  however  impious  and  abfurd  it  may  look,  at 
the  firft  glance,  thus  fet  in  its   true  light.     And  his 
conduct  hereupon,   placed   in  the  like  point  of  clear 
view,  will  make  the  like  appearance.     Under  the  (pe- 
cious  pretext  of  guarding  fmners  againft  the  heinous 
crime  of  "  felf-juftifying  labor",   he    zealoufly  dif- 
courages  them,  however  diftreft  about  their  fpiritual 
ftate,  from  doing  any  thing,  fending  up  fo  much  as  a 
cry,  in  the  bitternefs  of  their  fouls,  to  the  God  of  all 
grace,  in  order  to  obtain  ^'  the  falutary  truth"  ;  tho' 
the  obtainment  of  this  truth, according  to  his  own  way 
of  thinking,is  that  alone  which  is  connefted  with  life. 
And  yet,  he  very  loudly  calls  upon  them  to  exert  them- 
felves  with  all  their  might  in  as  truly  "  felf-juftifying 
labor",  by  another  fort  of  doing  and  repenting,  while 
he  knows  in  his  heart,  at  the  fame  time,  that  neither 
their  doing  or  repenting,  in  the  fenfe  he  would  urge 
them  to  it,  will  any  more  avail  to  their  obtaining  life, 
than  if  they  fat  ftill  and  did  nothing.     That  is,  in  plain 
words,  he  peremptorily  forbids  their  m.aking  the  leaft 
attempt  towards   the   obtainment  of  the  only  thing 
which  can  intereft  them  in  life  ;  while  yet,  he  would 
put  them  upon  doing  that^  the  doing  of  which  would 
be  as  fure  a  path  to  hell,  2S  "  that  devout  one"  of  the 
popular  preachers,  he  fometimes  fpeaks  of.     This  is 
the   plain  englifh  of  what   he  fays.     One  can  fcarcc 
think  him  ferious.     if  he  is,  he  very  ferioufly  fays  a 
great  deal  to  no  purpofe,  unlefs  to  fet  the  fcriptures  in 
a  ridiculous  light  :  Efpecially,  is  there  reafon  to  think 

thus. 


44        T-he  ^ejiton   atipwered-^ 

fame  time,  and  in  regard  of  the  fame  perfons ;  to 
fuppofe  which  would  be  highly  difhonorary  to 
God.  Befides,  tis  obfervable,  the  holy  God  is 
bro't  in,  by  this  fame  prophet,  as  declaring,  '*  if 
the  wicked  Ihall  turn  from  all  his  fins  that  he 
hath  committed,  and  keep  all  his  ftatutes, —  he 
ihall  furcly  live,  he  (hall  not  die.  All  his  tranf- 
grefTions  that  he  hath  committed,  they  fhall  not 

be 

thus,  as  It  is  not  his  intention,  by  turning  men  to  the 
law,  to  awaken  in  them  a  fenfe  of  fm  and  guilt,  that, 
feeing  their  danger,  they  may  be  in  a  more  prepared 
frame  of  mind  for  the  reception  of"  the  faiutary  truth". 
This  kind  of  '•  law-work"  is,  with  him,  pag.  292. 
*'  an  idle  procefs".  He  frankjy  owns,  pag.  293.  ''  that 
*'  he  fees  no  more  difference  between  a  carelefs  &  con- 
*'  vi(Sted  finner,  than  there  is  betwixt  a  felon  ranging 
"  his  round  at  large^  and  one  newly  apprehended  by 
*'  the  officers  of  juftice  \  and  thinks  it  w^^ould  Jooklikeir 
*'  an  impertinent  farcafm  than  any  thing  elfe,  to  tell 
*'  either  of  thefe  laft,  that  he  was  now  in  a  very  hope- 
*'  ful  w^y".  What  he  means  is,  that  the  impious, 
profligate,  hardned  fmner,  who  has  all  his  days  lived 
in  rioting  and  wantonefs,  flupidly  tho'defs  of  God, 
Ind  unconcerned  about  the  requirements  of  religion, 
is  as  much  in  the  way  of  obtaining  mercy  as  the  iin- 
ner,  who,  from  a  diftreifing  fenfe  of  the  perifhing  need 
he  (lands  in  of  help,  is  roufed  to  the  utmoft  diligence 
in  "  feeking  God,  if  perhaps  he  may  be  found  of 
him".  The  "  merciful  truth",  as  he  thinks,  "  needs 
no  preparation  for  its  reception". — It  *'  prevents  the 
molt  harden'd  rebels"  ;  and  they  are  in  as  fair  a  way 
to  become  poflefTed  of  it,as  any  finncrs  whatever.  But 
thefe  fentiments  ftand  in  dire£l  oppofition  both  to  the 
letter  and  fpirit  of  numerous  infpired  texts,  which 
fpeak  of  fmners  as  in  "  a  better",  or  "  worfe  ftate", 
with  refpeft  to  their  falvation  ;  as  being  in  a  "  more** 
or  »•'  lefs  likely  way"  to  obtain  the  faiutary  truth  :  As 
1  fhall  have  occafion,  particularly  and  largely  to  fhew, 

in 


wherefore  ferveth  the  Law.       45 

be  mentioned  to  him  :  In  his  righteoufnefs  that 
he  hath  done,  he  fhall  hve*'.  But  how  could  one 
that  has  been  a  tranfgFeflbr  live  by  his  after- 
righteoufnefs,  upon  the  terms  of  law  ?  To  fup- 
pole  fuch  a  thing,  even  tho'  his  after-righteoul- 
nefs  fhould  be  perfect,  would  be  to  fuppofe,  that 
the  law  might  acquit  and  condemn  x\\q  fame  per- 
fon,  at  the  fame  time.  For  no  righteoufnefs, 
when  the  law  has  once  been  violated,  can  make 
any  man  righteous  in  the  eye  of  the  law.  If 
therefore  God  ibouid  decb'e  he  would  make  it 
the  rule  of  his  condpdl  towards  fmners,  "  not  to 

mention 
in  a  more  proper  place  hereafter.     In  the  niean  time, 
it  may  be  worth  obferving,  what  our  aut|iqr  has   faid 
above  naturally  and  ftongly  tcnds^  whatever  his  defign 
might  be,  to  encourage  men  in  wickednefs.     For  he 
has  deny'd  all  difTvirence  between   finners  as    to  their 
finding  "  the  falutary  truth"  \  very  plainly  infinuating, 
that  it  is  as  likely  it  fhould  be  communicated  to  therh 
while  hardned  in   iniquity,  as  when  awakened  to  a 
deep  fenfe  of  their  guilt  and  danger  ;  while  impioud/ 
contemning  God  and  fneering  at  religion,  as   when 
with  the  greateft  follicitude  they  are  attending  the  in- 
ftituted  means  of  grace  :  Nay, it  fhould  fcem,by  what  He 
ha-,  fometimes  fuggefted,  as  tho*  the  vileft  debauchees 
ftood,  even,  a  better  chance  for  the  obtainment  of  the 
favingtruihjthan  thofe  who  take  care  to  efcape  thepol^ 
lutions  that  are  in  the  world  thro'  luft,  and  a-e  ferious 
and  earneft  in  their  ufeof  the  means  of  falvation.     He 
may    think  this    a   laudable  zeal   for  the    honor  of 
free  and  fovereign   grace  ;  buttis,  in  reality  of  fenfe, 
^'  turning  it  into  lafciv"oufnefs".     I  know  of  no  man, 
who  is  more    heinoufly   chargeable  with   "  making 
Chrift  a  minifter  of  fm",  by  iifing  him,  and  the  grace 
of    God   thro'    him,    to  encourage    fmners,    whjje 
*'  walking  in  the  way  of  their  own  heart,  and  in  the 
.fight  of  their  eyes",  to  imagine  they  are  in  as  fair  a 
way  to  find  the  faving  truth,  as  when  they  are  feeking 
God  for  it  in  the  beft  mannei  they  are  able,  " 


46  T^he  ^e  ft  ion  anfwered^ 

mention  thtir  former  tranfgreflions"  in  cafe  of 
after-perfed  obedience  to  the  law,  but  to  grant 
them  life  upon  the  fcore  of  this  righteoufnefs,  it 
mnft  be  by  ihe  interpofidon  of  grace  :  But  the 
fcripture  knows  of  no  fuch  grace  •,  and  it  would 
indeed  reflc6l:  diihonor  on  the  divine  chsrader,  as 
revealed  in  the  new-teitament,  to  fuppofe  the  ex- 
hibition of  ic  :  Yea,  it  would  virtually  make  void 
the  whole  work  of  Chrift  as  Saviour,  by  intro- 
ducing a  rule  of  condud  towards  the  finner,  by 
which  {le-might  be  faved,  without  any  relation  to 
him.  The  plain  truth  is,  finncrs  for  whom  a 
Saviour  has  been  provided,  and  a  method  con- 
trived and  revealed  conformably  to  which  they 
are  within  the  pofTibiUty  of  obtaining  life,  can't 
be  fuppofed  to  be  under  a  difpenfation  of  meer 
law,  or  in  fuch  circumflances  as  that  they  "  muft 
die  if  they  fin",  and  can't  live  but  by  "  their  per- 
fe6l  righteoufnefs"  in  obedience  to  the  law.)  This 
would  be  to  fuppofe  it  both  poflible,  and  impolIi= 
ble,  for  them  to  be  faved.  It  would  be  to  place 
them  under  difpenfations  quite  oppofite  to,  yea, 
abfolutely  fubverfive  of,  each  other. 

Law  therefore,  whether  publiflied  in  the  days 
of  Mofes,  or  Ezekiel,  or  at  any  other  time  fince 
the  lapfe,  muft  be  confidered  as  fubfervient  to  the 
plan  of  mercy  thro'  Chrift,  or  otherwife  it  will  be 
inconfiftent  with  it,  and  deftrudive  of  it.  And 
this  is  the  view,  in  which  the  apoftle  Paul  teaches 
us  to  confider  it,  as  we  would  entertain  right  ap- 
prehenfions  of  the  intention  of  God  in  it  :  Which 
brings  rne 

To 


wherefore  ferveth  the  Law.       47 

To  take  fome  fpecial  notice  of  the  anfwer  he 
has  given  to  the  quftion,  "  wherefore  ferveth  the 
law"  ?  And  tis  fumed  up  in  the  two  following 
particulars. 

The  firft  is  contained  in  thofe  words,*  The 
law  "  was  added  becaufe  of  tranfgrcffions,  till 
the  feed  Ihould  come  to  whom  the  promife  was 
made" — The  fecond  is  thus  exprelTed,  f  "  The 
law  was  our  fchool-mafter  to  bring  us  untoChrift, 
than  we  might  be  juftified  by  faith". 

In  the  firfl  place,  the  apoftle,  in  anfwer  to  the 
queftion,  "wherefore  ferveth  the  law'*  ?  declares, 
that  it  "  was  added  becaufe  of  tranigrcffions,  till 
the  feed  fhould  come  to  whom  the  promife  was 
made".  As  if  he  had  faid,  the  law  of  Mofes,  in 
its  complex  view,  made  up  of  ceremonial  inftitu- 
tions,  and  moral  precepts,  was  added  as  an  ap- 
pendix to  the  abrahamic  covenant,  "  becaufe",  or 
for  the  fake,  "  of  tranfgrefiions"  ;  that  is,  either 
to  prevent  the  commiilion  of  them,  or,  if  rhey 
fhould  be  committed,  to  make  them  an  occafioa 
of  fpiritual  fervice.  And  the  Jews  were  to  be  un- 
der this  difpenfation,  "  till  the  {t^di  fhould  come", 
till  the  appearance  of  the  MefTiah,  "  thepromiled 
feed"  of  Abraham,  to  erect  another  and  better 
difpenfation  in  its  room.  This  I  take  to  be  the 
itVL^^  of  the  apoftle  in  thefe  words.  He  means, 
by  the  law,  both  the  "  law-ritual",  and  the  "  law- 
moral",  and  would  be  underftood  as  affirming 
concerning  the  law,  in  both  thefe  fenfes,  that  it 
was  introduced  among  the  Jews,  as  the  difpenfa- 
tion they  (hould  be  under  till  the  times  of  Chrift, 
"the  promifed  feed",  because  of  transgres- 
sions.    Accordingly  let  it  be  faid, 

The 
5  Gal.  3.  19.  f  Ver.  24. 


4§         The    ^efiion   anfweredy 

The  ''  law-ritual"  or   ceremonial  was   intror 
duceci  among  the  Jews  "  becaufc  of  tranfgref- 
fions"  ;   that  is,  to  fccure  them  from  thofe  fuper- 
llitions  and  idolatries,  then  every  where  prevalent 
in  the  world,  which  were  fubverliveof  true  piety, 
and  an  inlet  to  all  manner  of  vice  and  wickednefs. 
Some  think,  that  the  ceremonies  of  the  Jewifh 
law  were  added  becaufe  of  their  tranfgrefTion  in 
making  and  worihipping  the  '^Golden-calf",  and 
that  God  would  not  have  enjoined  on  them  thcfe 
burdcnfome  rites  had  it  not  been  for  this  folly  of 
their's.     But  tho'  it  \Yas  after  their  fin,  in  this  fpe- 
cial  inllance,  that  the  Mofaic  rites  were  iniVituted  •, 
yet  it  does  not  appear,  that  they  xyould  not  have 
been  inltkuted  had  they  not  thus  finned.     Tis  far 
more  reafonable  to    fuppofe,  that   the  wifdom  of 
God  law  the  fitnefs  of  luch  a  difpenfation  to  anf« 
wer  his  own  purpofes,&  that  it  was,  particularly,  a 
well  adapted  means  to  keep   that   people   from 
tranfgrt(]ion,by  reftralning  thofe  rites  to  the  one 
true  God,  which  they  would  otherwife  have  been 
in  danger  of  convening  to  the  worfhip  of  gods, 
ialfely  fo  called,  after  the  manner  of  the  idolatrous 
nations.     The  law  of  ceremonies   was  therefore 
given  them  '■'  becaufe  of  tranfgreiTions",  that  is, 
to  preferve  them  from  committing  thofe  tranf- 
greiTions which  had  corrupted  the  whole  earth. 
A  more  fjmple  way  of  \yorfhip  might,  in  an  abfo- 
lute  view,  have  been   more  perfe6t  ;  but,  con- 
fidering  the  then  ftate  of  the  world,  and  of  the 
Jewiih  people,  ritual  inftitutions  might  be  better 
lor  them,  and  a  more  likely  means  to  reibain  thern 
within  their  duty,  and  preferve  them  from  thofe 
^ays  ef  falfc  worihip  which  were  then  in  univer- 


wherefore  ferveth  the    Law.     49 

fal  pradice.*     Very  obfervable  to  our  purpofe  are 
thofe  words  of  Maimomdes^f  which  are  a  jult  com- 
ment on  the  apoitle  Paul,  tho'  wrote  long  before 
his  birth  into  the  world,  or  the  coming  of  Jefus 
Chrift.     Says   that   moft  learned   and  judicious 
Hebrew  Dodlor  (as   the  excellent  Mr.  Lowma-n 
ftiles  him),  "  When  God  fent  Mofes  to  redeem 
"  his  people  out  of  Egypt,  it  was  the  ufual  cullom 
*'  of  the  world,  and  the  worftiip  in  which  all  nati- 
"  ons  were   bred  up,  to  build  temples  in  honor 
"  of  the  fun,  moon  and  ftars,  and  to  offer  diverfe 
"  kmds  of  animals  to  them,  and  to  have  priefts 
"  appointed  for  that  end :  Wherefore, God  know- 
**  ing,  that  it  was  beyond  human  nature  at  once 
"  to  quit  that,  which  it  hath  long  been  accuftom- 
''  ed  and  powerfully  inclined  to,  would  not  com- 
"  mand  that  all  that  worfhip  fhould  be  abolifh- 
"  ed, —  but  that  he  only  fhould  be  the  object 
**  of  ic,  that  thefe  temples  and  altars  fhould  be 
E  "  built 

*  What  tho'  the  ceremonies  of  the  Jewifh  law  were 
numerous  ?   Perhaps  it  will    be    found,    the    more 
clofely  the  matter  is  examined  into,  that  they  were, 
for  this  very  reafon,  fo  much  the  better  fitted  to  corre(ft 
the  pronenefs  in  that  people  to  the  idolatrous  fuper- 
ftitions  of  the  heathen,  at  leaft  to  guard  them  againft 
being  carried  away  with  their  abominations  :  Efpeci- 
ally,  if  it  be  confidered,  that  the  '^  ceremonial  rites", 
which  they  had   appointed  them,  were  fuch  as  had  a 
fpecial  afpeft  on  the  idolatrous  rites  of  the  Pagan  na- 
tions, and  were  purpofely  fitted  to  prevent  their  being 
feduced  by  them.     This  has  been  fhewn,  by  learned 
men,  to  have  been  the  cafe  with  refpeft  to  many  of 
them  ;  and  it  would  doubtlefs  appear  to  be  the  truth 
with  refpe<5t  to  them  all,  were  we  fufficiently  acquaint- 
ed with  the  flate  of  things  in  that  diftant  age  of  the 
world. 

t  They  are  quoted  by  Dr.  Whitby,  note  on  Gal.  3  191 


50  Tihe,  ^e/Iion  anfweredy 

*'  built  to  HIM  ALONE,  thcfc  facrificcs  offered  to 
"  HIM  ALONE,  and  thefe  priefts  be  confecrated  to 
'•  HIS  SERVICE  only".  Thus  hc.  And  the 
wifdom  of  God,  in  thefe  "ritual  inftitutions",  will 
Ihine  ftill  brighter,  if  it  fhould  appear  (as  it  very 
evidently  will  by  and  by)  that  they  were  fo  con- 
trived, as  to  be  a  proper  "fchool-m after  to  bring 
the  Jews  to  Chrilt",  at  the  fanae  tinae  that  they 
guarded  them  againft  the  idolatrous  tranf- 
greffions  that  then  defiled  the  earth.  I  go  on 
to  fay, 

The  law,  confidered  as  "  moral",  was  given 
the  Jews  "  becaufe  of  tranfgreffions".  And  in 
the  following  fenfes. 

*'  It  was  added  becaufe  of  trangrefiions"  ;  that 
is,  becaufe,  by  tranfgrefnons  of  the  law  of  reafon, 
perfifted  in  from  generation  to  generation,  man- 
kind had  obfcured  the  light  of  their  undcrftand- 
ing,  and  difabled  themfelves  from  difcerning  in 
many  inftances,  at  leaft,  with  clearnefs  and  cer- 
tainty, the  difference  between  virtue  and  vice. 
To  prevent  therefore  the  intire  lofs  of  all  fcnfeof 
moral  good  and  evil  in  the  earth,  God  was  pleafed 
to  publifh  the  law-moral  to  the  Jev/ifh  nation, 
containing  a  rule  of  duty,  fimple  and  pure,  clear 
and  full,  and,  in  a  word,  admirably  fitted  to  di- 
red  their  condudl  both  towards  God  and  man. 


"  It  was  added  becaufe  of  tranfgrefnons'* ; 
that  is,  that  the  Jews  in  fpecial,  and  other  nations 
thro'  them^mlght  be  better  able,having  a  promul- 
gated law,  containing  a  clear  and  certain  rule  of 
duty,  to  know  wherein  they  were  chargeable  with 

tranfgreffion,! 


wherefore  ferveth  the  Law.       ^  i 

tranfgreflion.  Hence  thofe  words  of  the  apoftle 
Paul,  *  "  by  the  law  is  the  knowledge  of  fin"  ; 
that  is,  a  more  clear  and  certain  knowledge  of  it, 
and,  in  forne  inftances,  a  knowledge  of  it,  when, 
had  it  not  been  for  the  revealed  law,  men  would 
have  been  in  total  ignorance  in  this  refped.  To 
this  purpofe  we  read,  f  "  I  had  notknown  fin  but 
by  the  law",  that  is,  I  had  not  known  it  at  all  in 
fome  cafes,  and  in  none  fo  clearly  and  fully,  had 
it  not  been  for  the  revealed  law. 

"  It  was  added  becaufe  of  tranfgrelTions",  that 
is,  that  their  malignant  deftrudive  nature  and 
operation,  as  tranfgrefTions,  might  be  more  rea» 
dily  &  fully  apprehended.  Hence  that  language 
of  the  apoftle,  J  "  when  the  commandment  came, 
I  died".  So  in  the  word-s  that  next  follow,  "  the 
commandment  I  found  to  be  unto  death".  And 
yet  agam,  §  "fin  taking  occafion  from  the  com- 
mandment, (lew  me". 

In  fine,  "  it  was  added  becaufe  of  tranfgrefli- 
ons",  that  is,  that  the  Jews,  difcerning  more 
thorowly  from  the  law,  the  criminous  nature, 
and  awful  demerit,  of  their  tranfgreflions,  might 
be  led  into  an  affeding,  convincing,  conft rain- 
ing apprehenfion  of  the  defireablenefs,  grearnefs, 
and  glory  of  divine  grace  in  their  pardon 
and  falvation.  Hence  the  apoftle  Paul,  after 
he  had  faid,**  "  the  law  entered  that  fin  might 
abound",  immediately  obferves,  in  the  following 
words,"  but  where  fin  abounded,  grace  did  much 
more  abound".  As  if  he  had  faid,  by  how  much 
more  fin,  in  its  evil  nature,  &  deftrudive  tendency, 
is  made  to  abound  by  the  introdudion  of  the  law, 
E  2  by 

^  Rom.  3.  20»         fRom.  7.  7.         }Rom,  7.  9. 
§  Ver.   xu        t*  Rom.  5,  20.  ^    ^ 


52  T^he  iluejlion  anfweredy 

by  fo  much  the  more  is  grace  rendered  confpicuous 
and  glorious  in  delivering  from  it.  For  fo  it 
follows,  *  "  that  as  fm  hath  reigned  unto  death, 
(that  is,  thro'  the  law,  that  being  the  ftrength  of 
fin,  i  Cor.  15.  5,  6.y  even  fo  might  grace  reign 
thro'  righteoufnefs  unto  eternal  life  byJefusChrift 
our  Lord".  Tis  certain,  a  clear  and  full  view  of 
the  malignity  and  guilt  of  fin,  as  it  is  made  to  a- 
bound  by  the  promulgated  law  of  God,  is  power- 
fully adapted  to  fet  off  the  riches  of  the  glory  of 
divme  grace.  And  one  of  the  chief  things  in- 
tended byGod,  in  giving  the  law  to  the  Jews  was, 
that  they  might,  in  this  way,  be  bro't  to  entertain 
in  their  minds  exalted  tho'ts  of  his  grace,  and  be 
engaged  to  place  all  their  dependanceon  it  in  the 
buifinefs  of  falvation.  And  it  was  happily  fuited 
to  fuch  a  purpofe.  They  might,  from  the  law, 
be  eafily  led  to  fee,  in  a  itrong  and  full  light,  their 
need  of  the  mercy  of  God,  the  fupreme  law-giver 
and  king  ,  and  that  they  could  be  faved  in  no 
way  but  that  of  grace,  and  the  abounding  of  it 
towards  them.  Tis  true,  they  did  not  generally 
make  this  ufe  of  the  law  \  but  the  fault  lay  with 
themfelves,  and  not  the  divine  law.  This  was 
very  powerfully  fuited  to  give  them  fuch  a  fenfe 
of  fin  and  wrath  as  to  put  tht^m  upon  flying  to 
grace,  as  to  that  only  which  could  give  them  hope 
of  an  acquitance  before  God,  and  coming  to  the 
enjoyment  of  him  in  a  better  Hate  and  world. 

The  other  reafon,  the  apoflle  gives  for  the  in- 
trodudion  of  the  law,  among  the  Jews,  is,-f  "  that 
it  might  be  their  fchool-mafter  to  bring  them  to 
Chrifl,  that  they  might  be  juftified  by  faith". 

What 

*  Ver,  21.  t  Gal.  3.  24., 


wherefore  ferveth  the  Law^      53 

What  he  means  is,  that  thd  law  flood  connefted, 
in  the  fcheme  of  God,  with  the  promifed  Mefliah, 
and  was  a  preparatory  difpenfation  for  the  more 
perfedt  (late  of  things  under  the  gofpel-oeconomy ; 
as  childhood  is  introdudlory  to  the  more  mature 
flate  of  manhood,  and  a  previous  feafon  fuitably 
making  way  for  it  by  tuition  and  difcipline.  j  The 
apoftle  explains  himfelf,  upon  this  point,  in  the 
beginning  of  the  next  chapter,  where  he  confidcrs 
the  Jews  as  "  children  under  age",  in  comparifon 
with  chriflians  under  the  gofpel  ;  and  "  the  law'% 
as  their  "  tutor  and  governor  till  the  time  ap- 
pointed of  the  father",  that  is,  the  more  perfedl 
flate  this  was  introdudlory  to,  in  the  times  of 
Chrift.  And  tis  true  of  the  "law",  whether  wc 
confider  it  in  regard  of  its  '"^  ceremonial  inflituti- 
ons",  or  "  moral  precepts",  that  it  was  defigned 
by  God  as  a  kind  of  ^'  fchool  mailer  to  lead  the 
Jews  to  Chrift", 

The  "law  ceremoniar*  was  introduced  among 
them  with  this  view  ;  that  is,  it  was  a  lower  kind 
of  ftate  (like  childhood  in  compare  with  manhood) 
appointed  by  God  for  their  tuition  &  inftruflion, 
or  to  prepare  them  for,  and  fuitably  inroduce  them 
to,  the  more  perfed:  (late  of  things,  which  was  to 
take  place  by  the  eredtion  of  the  gofpel-difpenfa- 
tion.  This  feems  to  be  the  meaning  of  the  apoftle. 
The  like  account  is  given  of  this  matter  elfewhere, 
in  the  new-teftament-writings.  Says  this  fame 
apoftle,  fpeaking  of  the  Mofaic  ceremonial  infti- 
tutions,  *  "  which  are  a  (hadowof  good  things  to 
come^  but  the  body  is  Chrift"  ;  that  is,  their  fub- 
ftance  or  reality  is  to  be  found  in  him.  In  like 
E  3  manner. 


14         ^^^   ^eftion  anfweredj 

manner,  the  law  of  rites  is  charaderifed,  in  the 
epiftle  to  the  Hebrews,*  as  "having a  (hadowof 
good  things  to  come".     It  is  indeedthe  main  de- 
fign  of  the  writer  of  this  epiftle,  to  pomt  out  the 
analogy  there  is  between   the  lefs  per.'edl  ftate  of 
things  under  the  law,  &  the  more  perfed  one  un- 
der the  goipel,  &  to  lead  us,at  rhe  fame  time, into 
the  tho't,  that  the  former  of  thefe  ftates  was,  in 
the  intention  of  God,  emblematical  of  the  latter, 
and  preparatory  to  it.     According  to  his  fenfe  of 
the  matter,  the  temple,   the  holy  of  holies,   the 
priefthood,  the  facrifices,  and, in  a  word,  the  whole 
jewifh  ritual,  were  types  or  figures  of  fome  future 
awfwerable  good  things,  defigned  for  the  inftrud:^ 
ion  of  the  Ifraehtes,  tho*  m  a  lower  degree,  till 
the  good   things   thcmfelves,  which   they  repre- 
fented,  fhould  take  place   in   the  times  ot  Chrift^ 
It  will,  perhaps,  be  found  impoflible  to  make  a 
great  part  of  this  epiftle  intelligible,  upon  any 
K:heme  of  interpretation  but  that,  which  confiders 
the  jewifh  ceremonial  as  a  pattern,  type,  or  em- 
blematical reprefentation  of  that  ftate  of  things, 
which  was  to  be  eftabliftied  in  the  Gofp^l-day. 

I  AM  not  infenfible,  ''  the  do6trine  of  types'* 
has  been  abufed  by  fome,  and  objected  to,  by  o- 
thers,  as  unworthy  of  regard. 

It  has  been  abufed  by  fome,  who  have  unhap* 
pily  indulged  to  vain  miaginaiions  upon  this  fub- 
jcdt  ;  giving  out  their  own  fancies  for  the  mean- 
ing of  God's  law.  This  has  been  too  often  done, 
not  only  by  je  wifti  writers  in  the  times  of  the  law  5 
but  by  chriftian  writers,  fince  its  abolilhment. 

The 
*  Heb.  10.  I, 


wherefore  ferveth  the  Law.      55 

The  enemies  of  revelation  have  taken  occafion 
herefrom  to  treat  the  things  of  God  and  religion 
with  fneer  and  ridicule.  But  the  dodtrine  of  types 
ought  not  to  be  tho't  the  worfe  of  upon  this 
account.  It  may  be  the  doftrine  of  fcripture, 
tho'  men  of  ftrong  imaginations,  and  weak  judg- 
ments, may  have  pointed  out  an  analogy  between 
the  law  and  the  gofpel,  which  never  had  exiftencc 
but  in  their  own  fancies  ;  and  tho'  defigning  men 
may  herefrom  have  taken  occafion  to  fpeak  of 
fuch  analogies  with  contempt.  Both  our  Saviour 
himfeif,  &  hisapoftles,  do  certainly  confider  many 
things  under  the  jewifh  law,  as  prefigurations, 
fhadows,  emblematical  patterns  of  anfwerable  bet- 
ter things  under  the  gofpel-dilpenfation.  There 
can  be  no  reafonable  difpute  as  to  this.  And  if 
we  take  them  for  our  guides,  inftead  of  giving 
an  unreftrained  fcope  to  imagination,  there  will 
be  no  danger  of  expofing  religion  by  a  meer  fan- 
ciful application  of  the  things  contained  in  the 
writings  of  Mofes  and  the  Prophets. 

This  dodtrine  has  alfo  been  objedled  to,  as  not 
worthy  of  regard  \  but  upon  reafons  that  are  not 
convincing. 

It  is  faid,  the  things  that  are  called  ancient 
types  and  figures  cannot  be  applied  to  any  after- 
events,  with  fufficient  certainty  and  precifion.  I 
anfwer,  tho'  the  application  be  not  precife  and 
certain  in  all  inftances  ;  yet  it  is  in  fo  many  as  to 
exclude  chance,  and  put  us  upon  having  recourfe 
to  defign.  And  herein,  it  is  obfervable,  there  is 
an  analogy  between  natural  and  revealed  religion. 
We  prove  the  divine  v/ifdom  and  goodnefs  from 
E  4  the 


^6        ^e   ^efiion  anfweredj 

the  harmonies  and  fitnefles  we  fee  in  the  works 
of  nature  ;  and  we  are  fatisfied  with  the  evidence 
arifmg  from  hence,  tho*  thcfe  harmonies  and  fit- 
nefles  have  never  yet  been  certainly  and  precifely 
made  out  in  all  inftances.  In  fome,  far  from  be- 
ing made  particularly  &  diftindtly  to  appear,  they 
are  attended  with  difficulty  ;  yea,  wkh  fecming 
incongruity.  And  yet,  we  think  it  reafonable  to 
argue  rrom  them,  they  are  fo  many,  and  fo  clearly 
point  out  defign,  notwithftanding  the  obfcurity  in 
particular  inftances.  And  the  lame  may  be  faid. 
With  equal  reafon,  in  the  cafe  before  us.  The 
analogy  between  ancient  things  under  the 
law,  and  anfwerable  events  under  the  gofpel, 
isjin  fo  many  inftances,capable  of  being  made  out 
with  fuch  precifion  &  certainty,  as  to  exclude  all 
probability  of  chance,  and  to  render  it  highly  rea- 
sonable to  admit  defign.  That  we  may  perceive 
this  in  a  clear  point  of  light,  let  us  try  to  apply 
the  fcripture  types  and  prefigurations,  as  we  call 
them,  to  other  perfons  and  events,  than  thofe  they 
are  applied  to  in  the  new-teftament.  If  defign 
be  excluded,  *  "  thefe  ought  to  be  equally,  or 
*'  nearly  fo,  applicable  to  other  perfons  &  events  ; 
*^  which  yet,  I  thmk,  no  ierious,  confulerate  per- 
"  fon  can  affirm.  Now,  if  chance  be  once  ex- 
*'  eluded,  and  the  neceffity  of  havmg  recourfe  to 
*'  defign  be  admitted,  we  ffiall  inftantly  be  com- 
**  peled  to  acknowledge  a  contrivance  greater 
*'  than  human,  from  the  long  dittance  of  time  in- 
*'  tervening  between  the  type,  and  the  thing  ty- 
"  pified,  with  other  fuch-like  reafons". 

It 

*  Dr.  Hartley,  on  man  ;  whofe  tho'ts  on  the  Mofaic 
types,  are  well  worth  reading. 


wherefore  ferveth  the  Law.       yy 

It  is  faid  again,the  things  which  we  call  types 
had  their  "  literal  meaning",  and  "  literal  u(c", 
in  ancient  times  •,  and  tis  unreafonable  to  afllgn 
to  them  a  "  double  meaning  and  ufe".  The  re- 
ply is,  if  there  really  is  an  analogy  between  "jewifh 
rites"  and  ''  gofpel-e vents",  greater  than  can  be 
fuppofed  to  relult  from  chance,  or  human  fore- 
fight,  and  fuch  as  obliges  us  to  have  recourfe  to 
God  ;  and  this  can  be  evidently  made  out  in 
a  good  number  of  inftances  :  Our  being  able  to 
fhew,  that  thefe  inflituted  rites  had  their  "  literal 
meaning  and  ufe",  in  fo?  mer  days,  will  be  fo  far 
from  deitroymg  their  nature  as  types  or  prefigu- 
rations,  that  it  will  rather  argue  the  neceflity  of 
a  "  double  fenfe  and  ufe"  of  thefe  things,  and  thac 
it  was  in  the  adtual  view  and  defign  of  God  in  the 
inftitution  of  them.  "  All  the  works  of  God-— 
*'  (as  Dr.  Hartley  exprefles  \\)  have  various  ufes 
*'  and  fubferviencies  in  refpedl  of  each  other;  and, 
*'  if  the  fcriptures  are  the  word  of  God,  analogy 
"  would  lead  one  to  exped  fomethmg  correfpond- 
"  ing  hereto  in  them''. 

In  fine,  it  is  ftill  objeded,  how  was  the  law, 
when  it  refer'd  to  Chrift,  by  the  acknowledgment 
of  all,  only  in  a  typical,  figurative,  emblematical 
way,  a  fuitable  ''  fchool-mafter",  or  tutor,  to  lead 
the  Jews  into  a  true  knowledge  of  him,  or 
the  gofpel-difpenfation  that  was  to  be  eredted  by 
him  ?  Did  they  underfland  the  meaning  of  their 
"  ritual  inftitutions",  confidered  in  their  typical 
reference  ?  Did  they  ufe  them  with  this  refer- 
ence ?  Did  they  look  beyond  ihem  to  the  things 
faid  to  be  reprefented,  or  prefigured,  by  them  ? 
In  anfwer  whereto,  I  will  not  affirm,   that  the 

Jews 


58       The  ^efiion  anfwered^ 

Jews  had,  or  that  it  was  intended  by  God  that 
they  fhould  have,  a  clear  and  full  underftanding 
of  the  things  fhadowed  forth,  in  their  law,  by 
types  and  emblematical  figures.  The  fuppofition 
offuch  knowledge  is  inconfiftent  with  that  "mode 
of  inftrudion"  they  were  under.  As  a  late  ex- 
cellent writer  well  obferves,  *  "  What  was  pre- 
"  figured  of  the  times  of  the  MefTiah,  either  in 
*'  the  ancient  prophets,  or  types  of  the  "  jewilli 
"  ritual'',  was,  m  the  apoftle  Peter's  juft  account 
*'  of  it,f  "  as  a  light  that  ftiineth  in  a  dark  place, 
*'  until  the  day  dawn,  and  the  day-ftar  arife  in 
"  your  hearts".  Yet,  dark  as  it  was,  it  gave  fome 
"  light,  and  fuch  as  was  of  great  advantage  to 
"  the  principal  ends  defigned  by  it,  and  for  which 
''  a  fuller  light  was  not  neceflary.  It  will  be  lit- 
**  tie  to  our  purpofe  to  inquire,how  far  theHcbrew 
"  nation  in  general  did  adtually  underfland 
*'  their  own  ritual,  and  what  it  taught  concerning 
"  the  MefTiah,  his  perfon,  character  and  offices. 
*'  It  is  more  to  the  purpofe  to  confider,  how  it 
"  might  have  been  underftood,  if  they  had  right- 
*'  ly  applied  themfelves  to  the  underftanding  of 
"  it".  And  tho'  we  cannot  fay,  particularly,  how 
far  their  knowledge  might  have  extended  ;  yet 
we  may  fay,  in  general,  that  they  might  have  made 
confiderable  discoveries  of  the  more  fecret  mean- 
ing, at  leaft,  of  their  more  important  rites.  As 
the  laft  quoted  author  obferves,  "  The  myfteries 
"  of  Hieroglyphicks,  and  inftru6lion  by  fymbols, 
"  in  ufe  among  their  neighbours,  became  a  part 
*^  of  ftudy  and  fcience  •,  and  they  learned  many 
"  things  by  them,  not  obvious  to  common  ob- 

'*  fervation, 
*  Lowman,  in  his  jewifh  ritual. 

t  2  Pet.   I.   19. 


wherefore  ferveth  the  Law,       59 

"  fervation.  The  moral  meaning  of  facriHceSi 
*«  for  inftance,  was  of  eafy  underftanding.  Why 
*'  might  not  the  Hebrews,  from  a  general  under- 
*'  {landing  of  that  part  of  their  ritual,be  taught  to 
"  exped  a  greater  high-prieft,  better  facrifices,  a 
"  better  covenant,  better  promifes  and  bltfTings, 
•'  in  the  times  of  theMefTiah,  who  was  to  perfedt 
"  all  things  wantmg  in  their  law  ?  Efpecially, 
^*'  when  their  own  ritual  fhewed  its  own  weaknefs, 
"  that  it  could  net  take  away  fm". 

But  of  however  fmall  ufe,  the  "  law  cerenid- 
iiial",  in  its  typical  fenle,  might  be  to  the  Jews 
BEFORE,  it  was  highly  ferviceable  at  the  time 
OF  THE  COMING  OF  THE  Messiah,  to  prepare 
their  minds  both  for  a  more  ready  underftanding 
of,  and  complying  with,  the  method  of  falvation 
thro'  him. 

It  was  of  great  ufe,  as  a  "  fchool-mafter*',  to 
lead  them  more  eafily  into  right  conceptions  of 
"  the  things  pertaming  to  the  kingdom  ofChrift'*. ' 
For,  as  it  was  a  difpenfation,  which  really,  tho' 
in  figures  and  fhadows  only,  reprefented  the  work 
and  office  of  the  Mefliah,  and  that  falvation  with 
which  he  was  to  "  blef .  all  nations  of  the  earth'*, 
it  could  not  but  prepare  their  minds,  unlefs  they 
were  (lupidly  inattentive,  the  more  readily  to  take 
in  juft  notions  of  thefe  things,  after  his  incarna- 
tion, death,  refurrection,  and  exaltation  to  heaven. 
However  obfcure  their  "  ritual"  might  be,  in  for- 
mer days,  as  to  its  typical  meaning,  it  was  now 
opened  and  explained  ;  infomuch,  that  if  they 
underftood  it  formerly  in  no  other  than  its  "literal 
M^Q  and  meaning",  they  would  be  noiv  under  ad- 
vantage 


6o         T^he  ^efiion  anfweredy 

vantage  to  underftand  the  things  that  were  figu- 
ratively iignified  by  it.  The  plain  truth  is,  *'law" 
and  **gofpcr'  mutually  illuftrate  each  other.  "By 
the  gofpel  it  might  be  feen,that  the  law  had  a  ty- 
pical reference  ;  and  by  the  law,  the  mind  was 
prepared  more  readily  &  juftly  to  conceive  of  the 
gofpel  "  TheJews,for  inftance,  by  having  long 
feen  and  known  the  "literal"  ufe  and  meaning  of 
the  "  legal  facrifices",  might  more  eafily  have  un- 
derftood,  by  parity  of  reafon,  the  nature,  defign 
and  ejfficacy,  of  the  "  one  facrifice",  which  Chrift 
*ofFer'd  of  himfelf  toGod",to"make  reconciliation 
for  iniquity"  ;  arguing  with  themfelves,*  "If  the 
blood  of  bulls  and  of  goats,  and  the  alhes  of  an 
heifer  fprinkling  the  unclean,  fandified  to  the  pu- 
rifying of  the  flelh  ;  how  much  more  f^.all  the 
blood  of  Chrift,  who  offered  himfelf  toGod  with- 
out fpot,  purge  your  confcience  from  dead  works 
to  ferve  the  living  God"  ?  In  like  manner,  by 
their  feeing  and  knowing,  that  "  the  high-prieft, 
once  every  year,  entered  into  the  holieft  of  all, 
not  without  blood,  both  for  himfelt  and  for  the 
people",  their  minds  were  aflifted  to  underftand 
more  eafily  and  clearly  the  things  hereby  meant, 
namely,  "  Chrift's  appearance  for  us  in  heaven", 
in  virtue  of  "  his  blood  (bed  for  us"  on  the  earth. 
And  the  fame  may  be  faid  of  their  "whole  ritual", 
as  it  was  a  ihadow  of  better  things  under  the  dif- 
penfation  of  the  Mefiias. 

It  was  alfo  of  very  important  ufe  to  "  facili- 
tate" and  "  ftrengthen"  their  faith  in  Chrift,  and 
the  gofpel- revelation  •,  efpecially  taken  in  con- 
nedion  with  the  predidions  of  their  prophets. 

For 
*  Heb.  9.  13,  14. 


wherefore  ferveth  the  Law.        6i 

For  thefe,  and  the  accomplifhment  of  them  in 
Chrift,  did  fo  corrcfpond  to  each  other  (as  in  water 
face  anfwereth  to  face)  that  thofe,  who  believed 
the  law  and  the  prophets,  were  under  great  ad- 
vantage,  by  means  hereof,  to  believe  in  Chrift 
alfo.     Tis  therefore  obfervable,  our  bleffed  Lord, 
when  he  would  fatisfie  his  difciples,  that  he  was 
indeed  the  Chrift,  and  that  his  death,  which  had 
occafioned,  at  firft,fome  ftaggering  in  their  faith, 
was  amatterof  neceflity,  "he  expounded  to  them, 
in  all  the  fcriptures,  the   things  concerning  him- 
felf,  beginning  at  Mofes,  and  preceding  to  all  the 
prophets".*     In  like  manner,  when  the   apoftle 
Paul  labored  to  convince  the  Jews,  at  Rome,  of 
the  truth  of  chriftianity,  the  method  he  took,  e- 
ileeming  it  the  moft  effedtual,  was  that,  f  "  he 
appointed  a  day,  and  many  came  to  his  lodging, 
to  whom  he  expounded  and  teftified  the  kingdom 
of  God,  pcrfwading  them  concerning  Jefus,  both 
out  of  the  law  of  Mofes,  and  out  of  the  prophets, 
from  morning   till   evening".     And  it  may  be 
worthy  of  fpecial  remark,  our  Saviour  himfclfaf- 
cribed  it  to  "  the  want  of  faith  in  Mofes",  that 
the  Jews  did  not  "  believe  in  him".     Says  he,  J 
"  had  ve  believed  Mofes,  ye  would  have  believed 
me  •,  tor  he  wrote  of  me  :  But  if  ye  believe  not 
his  writings,  how  (hall  ye  believe  my  words"  ?  To 
the  like  purpofe  is  that  paflage,  in  a  difcourfe  of 
the   apoftle  Paul's,  recorded  in  the  book  of  the 
A6ls,  §  "  they  that  dwell  at  Terufalem,  and  their 
rulers,  becaufe  they  knew  him  not,  nor  yet  the 
voice  of  the  prophets  which  are  read  to  them  e- 
very  fabbath-day,  they  have  fulfilled  them  in  con- 
demning him". 

Nor 
*  Luk.  24.  27.       t  Aa.  a8.  23.       X  Job.  5.  46,  47. 
§  Aa.  13.  7.;. 


62  The  ^efiion   anfweredy 

Nor  was  the  "  law  ceremoniar',  taken  in  coh-^ 
nedlion  with  the  prophetic  parts  of  the  old-tefta- 
ment5of  ufe  to  the  Jews  in  ourSaviour's  day  only, 
to  beget  &  flrengthen  in  them  a  belief  of  chrilti- 
anity,  but  to  Gentiles  alio  ;  yea,  it  was  then,  and 
has  ever  ilnce  been,  and  always  will  be,  fmgular- 
Jy  ufeful,  in  this  refpe(5i:,  both  to  Jews  and  Gen- 
tiles, tho'  in  a  different  way  to  the  one  and  the 
other.  ^' 1  he  Jews  believed  in  Chrift,  becauie 
prefigured  by  Mofes,  and  prophefied  of  by  the 
prophets  ;  the  Gentiles  btlieved  thefe  prefigura- 
tions  and  prophefies,  becaufe  fo  exadly  and  won- 
derfully accomplifhed  in  the  appearance  of  Chrift, 
and  the  oflices  he  fuftained  and  executed  as  the 
promifed  Saviour".  And  the  plain  truth  is,  the 
the  more  than  human  correfpondence  be- 
tween the  types  and  prophefies  of  the  old-tefta- 
rnent,  and  the  (late  of  things  ereded  by  the  com- 
ing of  Chrift  in  thefe  gofpcl-times,  is  a  ftanding 
public  reproach  to  the  jewifli  people  for  their  in- 
fidelity, and  a  ftanding  public  juftification  of  the 
reafonablenefs  of  their  faith,  who  embrace  chrifti- 
anity.  We  may,  even  at  this  diftance  fromChrift, 
and  much  greater  diftance  from  Mofes,  vindicate 
our  reception  of  Chrift  and  his  gofpel,  from  the 
verification  of  fo  m.any  ancient  types  and  figures, 
as  well  as  prophefies,  m  his  perfon,  ofHce,  and  the 
fpiritual  kingdom  he  has  fet  up  in  the  world. 
For  tis  impoflible,fo  many  incidents  inthe  jewiih 
difpenfation,fo  many  inftituted  rites,  fomany  pro- 
phefies, ftiould  bear  fuch  a  correfpondence  with 
the  charadier,  work,  and  kingdom  of  Jefus  Chrift, 
without  having  recourfe  to  defign  j  and  no  de- 
fign  but  that  of  God  could  take  in  a  compafs  of 
time,  extending  thro'  ages  and  generations,  from 

thie 


wherefore  ferveth  the  Law.        63 

the  times  of  Mofes  to  the  times  of  Chrift  :  Yea, 
I  may  fay,  from  the  days  of  Adam  to  the  end  of 
the  world.  For  it  is  evidently  one  uniform  de- 
fign  that  has  been  in  profecution  from  the  begin- 
ning of  the  world,  and  will  be  profecuted  till 
time  fhall  be  no  more. 

The  "  law-moral"  was,  in  like  manner,  "  a 
fchool-mafter  to  bring  the  Jews  toChrift".  And, 
with  great  propriety,  tis  thus  fpoken  of,  as,  by  its 
prohibitions  and  threatnings,  it  was  adapted  to 
lead  them  into  fuch  a  knowledge  of  fin,  as  had  a 
powerful  tendency  to  difpofe  and  influence  them 
to  repair  to  "  the  mercy  of  the  promife",and  not 
to  depend  upon  a  claim  to  life  founded  on  their 
own  doings  in  conformity  to  law,  (imply  as  fuch. 
It  was  well  fitted,  in  this  fenfe,  to  tutor  and  dif- 
cipline  their  minds.  They  could  not,  if  they 
were  faithful  and  impartial  in  comparing  their 
hearts  and  lives  with  the  demands  of  the  law,  but 
be  confcious  to  themfelves  ot  many  omilTions  of 
duty  and  commiflions  of  fin  ;  and  when,  with 
like  faithfulnefs,  they  attended  to  the  denuncia- 
tions of  God  againft  fin  in  every  kind,  they  could 
not  but  be  bro't  to  look  upon  themfelves  as  (land- 
ing in  abfolute  need  of  mercy,  and  under  abfo- 
lute  obligations  to  fly  to  it  by  "  faith",  as  ever 
they  would  entertain  the  leafl:  hope  of  "  juftifica- 
tion"  in  the  fight  of  that  God,  whofe  law  they 
had  thus  violated.  It  was  "  by  the  command- 
ment", as  written  in  the  divine  law,  "  that  fin 
became  exceeding  finful*'  to  the  apoflile  FauL  * 
And  it  was  by  this  fight  and  apprehenfion  of  fin, 
thro'  the  law,  that  the  law   becanie  an  inJlru5ior^ 

^  Rom.  7.  13, 


64         T^he  ^ejfion  anfwered^ 

tutor ^  or  fchool-mafter  to  him- ;  teaching  him  not 
to  depend  on  works  in  contormity  to  law,  but  to 
plact-  his  hope  on  the  mercy  of  God  thro'  Jefus 
the  redeemer  And  the  "law- moral" was  given 
by  God,  to  the  Jews,  that  it  might,  in  this  way, 
be  of  fpiritual  fervice  to  them.  He  intended  it 
ihould  be,  as  it  were,  "  a  fchool-mafter"  to  fliew 
them  their  defeits  by  reafon  of  fin,  and  in  this 
way  to  dilengage  them  from  trufting  in  their  own 
doings  for  life,  and  put  them  upon  repairing  to 
"the  promifc"  thro'  the  "feed  of  Abraham". 
And  it  probably  had  this  good  effedt  upon  mul- 
titudes of  the  Jews,  in  their  fucceflive  generati-- 
ons,  from  the  days  of  Mofes,  till  the  coming  of 
Chrift,  the  promifed  feed. 

And  now,  from  what  has  been  difcourfecf,  we 
are  naturally  and  obvioufly  led  to  entertain  in  our 
minds  honorable  tho'ts  of  the  jewilh  law,  in  re- 
gard of  its  "  ceremonial  rites",  as  well  as  "  moral 
precepts", 

»  We  may,  perhaps,  have  been  ready  to  think 
contemptuoufly  of  the  jewifli  conftitution,  on  ac- 
count of  thofe  "  numerous  riles"  with  which 
their  worfliip  was  encumbered.  And,  poflibly, 
what  the  facred  writers  of  the  new-teftament  have 
fometimes  faid,  with  reference  to  thefe  "  cere- 
monial obfervancies",  may  have  led  us  into  fuch 
tho'ts  about  them.  But  it  ought  always  to  be  re- 
membered, that  thefe  *'  rites",  however  nu- 
merous, or  burthenfome,  were^  appointed  by  the 
wifdom  and  authority  of  Godi  who  never  would 
have  appointed  them,  if  it  had  not  been  reafona- 
blcj  and,  for  the  befl,  all  things  confidered,  that 

she 


wherefore  ferveth  the  Law.       65 

the  Jews  fliould  be  placed  under  fuch  a  religious 
conftitution.     We  may  therefore  be  fure,  the  in- 
fpired  writers  of  the  new-teftament  do  never  fpeak 
contemptuoufly  of  thcfe  "rites",  or  of  the  "jewifh 
difpenfacion,"  on  account  of  them,  but  in  a  com- 
parative  view  ;  that  is,  fettmg  them  in  competi- 
tion with  the  better  Hate  of  things  under  the  gof- 
pel.     In   compare  with    the    gofpel-inftitution, 
lince  the  coming  of  Chrift,  the  jewifh  conftitutioa 
was  "  weak,  and  beggerly,  imperfe(5t  and  unpro- 
fitable".    And  tis  in  this  comparative  fenfe,  that 
it  is  thus  fpokenof  in  the  new-teftament-writings. 
It  would  be  a  difhonor  to  God,  and  a  bare-fac'd 
reiledion  on  his  governing  wifdom,  to  fpeak,  in 
a  contemptuous  manner,  of  it  in  any  other  fenfe. 
For  tho'  it  was  not  fo  perfed:  an  inftitution,  as  that 
which  has  been  ereded   by  Jefus  Chrift,  in    the 
gofpel-day  ;  yet,  it  was  fuch  an  one  as  the  wifdom 
of  God  tho't  beft  for  that  age  of  the  world,  and 
the  circumftances  of  the  jewilli    nation.     And, 
perhaps,  it  was  as  good  and  perfedt  an  inftitution 
of  religion  as   could  have  been   contrived  and  e- 
reded,  for  that  people,  in  that  day.     It  was,  as  we 
have  feen,  well  fitted  to  guard  them  againft  that 
"  idolatrous  worfhip",  which  had  corrupted    the 
whole  earth.    And  fo  far  as  it  was  a  fuitable  means 
to  anfwex  fo  good  an  end,  there  can  be  no  reafon- 
able   room  to  complain,  either  of  the  wifdom  or 
goodncfs  of  God,   iho'   their  ritual  obfervances 
were  many  and  barthenfome  ;  efpecially  if  it  be 
remembered,  that  he   had   it   in  view,  by  thefe 
Mofaic  ceremonies,  to   put  them  under   tuition, 
that  they  might  be  prepared  for  higher  expecta- 
tions, than   they  could  realbnably  have  from  the 
law,  fimply  in  itfelf.     If  when  we  have  read  the 
F  fcripture 


66  Iht  ^ejiion  anfweredy 

fcripture-account  of  the  numerous  rites  of  the 
jewifh  law,  we  have  confined  our  view  to  their 
meer  "literal  ufe  and  meanrng",  no  wonder  we 
have  been  difpos'd  to  entertain  an  unbecoming 
notion  of  the  difpcnfarion  they  were  placed 
under  •,  imagining  it  fcarce  worthy  of  fo  great  and 
glorious  an  author,  as  the  one  true  and  living 
God.  But  our  view  has  been  too  narrow  and 
confin'd.  The  all- wife  God  appointed  the  ufe  of 
thefe  "  ceremonial  rites",  as  prefigu rations,  em- 
blematical defcriprions  of  that  only  way  to  life, 
which  has  been  clearly  and  fully  opened,  fince  the 
coming  of  Jefus  Chrill:.  And  the  jews,  by  means 
of  thofe  "  ritual  inftitutions",  as  truly  enjoy'd  the 
GOSPEL  in  their  day,  as  we  do  now  ;  tho'  more 
darkly  and  obfcurely.  Their  facrifices,  their 
priefts,  their  temple,  their  whole  manner  of  wor- 
fhip,  were  the  golpel  in  type  and  figure.  And 
confidering  their  circum{lances,together  with  the 
'way  in  which  it  was  determined  Chrift  fhould 
come  into  the  world,  and  accomplifh  the  wo'kof 
man's  redemption,  this  lower  and  more  impfrfedl 
method  of  inllrudion  might  be  bed  iuited  toan- 
fwer  the  purpofes  of  God,  and  the  good  ends  he 
had  in  profecution.  It  might  not  be  proper,  they 
Ihould  know  too  much  of  the  gofpel-plan  •,  and 
this  method  of  in[tru6tion,  by  types  and  fi- 
gures, might  be  well  adapted  to  let  them  into  all 
the  knowledge,  it  might  be  neceflary  or  proper 
they  fhould  then  attain  to.  And  the  more  piouf- 
ly  confiderate,  among  the  Jews,  might  know  more 
of  the  "  typical  fenfe"  of  the  law,  than  we  may 
be  ready  to  imagine.  I  don't  fay,  or  think,  that 
their  knowledge,  with  refpedt  to  Chrift  and  the 
gofpcl,  was  any  way  to  compare  with  our's,  whofc 

lot 


wherefore  ferveth  the  haw.       67 

lot  it  is  to  live  fince  the  revelation  God  has  made 
of  himfelf  by  Jefus  Chrift,  and  his  apoftles  \  but 
they  might  know  a  great  deal  in  general,  and  fo 
much  as  to  be  difpofed  and  prepared  to  look  be- 
yond the  "  liteial  meaning"  of  the  ceremonial 
rites  appointed  by  their  law.  Mofes  himlelf.  the 
jewilh  legiflaror,  under  God,  "  by  faith"  looked 
beyond  the  law  to  Chrift,  and  beyond  Canaan  to 
heaven  ;  and  it  was  owing  to  this  faith  of  his,that 
he  was  enabled  to  furmount  the  difficulties  he  was . 
called  to  meet  with,  "  enduring  afflidlion  with 
the  people  of  God,  rather  than  enjoying  theplea- 
fures  of  fin  for  a  feafon",  *  as  we  read  in  the  e- 
piftle  to  the  Hebrews  ;  where  we  are  prefented 
with  a  long  lift  of  jewifti  worthies,  after  the  efta- 
bliftiment  of  the  Mofaic  ritual,  who,  "  by  faith'* 
looked  beyond  the  "  literal  ufe  of  their  law",  and 
were  influenced  herefrom  to  behave  fo  as  to  ho- 
nor God,  and  be  "  accounted  worthy  of  a  better 
refurredion",  of  the  better  things  of  the  coming 
world.  And  the  "  ceremonial  inftitutions"were 
all  along,  during  the  continuance  of  the  Mofaic 
dipenfation,  as  a  "  fchool-mafter"  to  the  Jews  ; 
and  the  more  ferious  and  inquifitive  among  them 
were  taught  to  expert  feme  higher  and  better 
ftate  of  things  ;  tho'  they  might  not  particularly 
know  what  it  was,  or  how  it  would  be  accomplifti- 
ed.  And  the  Jews,who  lived  when  Chrift  made 
his  appearsnce  in  the  world,  could  fcarce  have  had 
a  better  ''  fchool-mafter  to  bring  them  to  him^ 
that  they  might  be  juftificd  by  faith",  than  the 
types  and  figures  of  the  law.  They  might  have 
feen  their  ritual,  in  its  moft  important  articles,ac- 
complifht  in  Jefus  Chrift  5  and  it  was  owing  to 
F  2  ftrango 

f  Heb,  II,  J5. 


68  The  ^ejlion   anfwered^ 

flrange  blindhefs  and  pcrverfenefs,  that  they  fo 
generally  rcjedled  the  evidence,  herefrom  arifing, 
that  Jefbs  was  the  promifed  and  prefigured  Meffi- 
ah.  Let  us  view  the  ceremonies  of  the  jewifli 
laWjin  their  typical  reference,  as  well  as  literal  ufe ; 
and  while  we  confider  them,  as  defigned  by  God 
to  be  "  a  Ichool-mafter"  to  them,  to  teach  them 
to  depend  onChrilt,inftcad  of  their  law,for  falva- 
tion,  let  us  admire  his  wifdom,  rather  than  find 
.fault  with  his  condu6l  ;  being  in  readinefs  to 
bieak  out  in  the  language  of  the  apoftle  Paul, 
*'  Ch  the  depth  of  the  riches  both  of  the  wifdom 
and  knowledge  of  God  !  How  unfearchable 
are    his  judgments,   and  his  ways  pad   finding 


And  let  us  alfo  entertain  in  our  minds  becom- 
ing thoughts  of  the  wifdom  and  goodnefs  of  God, 
in  the  "  moral  precepts",whch  he  was  pleafed  to 
give  to  the  jewifh  people.  Thefe  were  certainly 
adapted  to^very  valuable  purpofes.  It  was,  per- 
haps, greatly  owing  to  this  fummary  rule  of  du- 
ty, that  other  nations,  befides  the  jewilh,  became 
acquainted  with  the  nature  of  virtue  and  vice  in  fo 
many  inftances,  &  were  not  loft  toall  fenfe  of  the 
diftindion  between  moral  good  and  evil.  The 
various  nations  of  the  world  might  be  more  in- 
debted to  the  law,  which  God  gave  to  the  Jews, 
by  the  hands  of  Mofes,  than  we  may  be  ready  to 
imagine.  What  we  are  apt  to  afcribe  to  the  fcga- 
city  and  ftrengih  of  mecr  natural  reafon,  may,pof- 
fibly,  with  greater  juftice,  be  attributed  to  the 
knowledge  which  learned  men  might  have,  in  one 
way  or  another,  of  thisMofaic  dehneation  of  the 
law  of  reafon.  To 

y  Rom.  II.  33. 


wherefore  ferveth  the  Law.       69 

To  befure,  we,  whofe  lot  it  is  to  live  fince  the 
coming   of  Chrift,  and    the   explanation  of  the 
"  Mofaic  moral  precepts,",  by  him  and  his  apof- 
tles,  and  their  adoption  inio  the  chrillianfchemc, 
may  reap  all  the  advantages,  it  was  propofed  the 
Jews  fhould  reap  by  them  ;  and  in  a  much  higher 
degree.    The  "  law  moral"  is  not  turned  out  as  a 
*'  fchool-mafter",  but  (till  lultains  this  office,  tho' 
Chrilt  is  come.      'Nay,  fo  far  is  the  "  moral  law" 
from  being  ufrlefs,  as  a  '*  Ichool-mafter",  under 
the  goipel-difpenfation,  "  to  lead   men  lo  Chrift, 
thac  they  may  be  juftified.  by  faith",  that  it  js  of 
ftronger  influence  to  this  purpofe,  than  it  was  be- 
fore he  came  into  the  world  "  for  the  redempti- 
on of  tranlgrefTors".     For  "  this  law",  under  the 
gofpel-dirpenlation,and  as  introduced  intoit,more 
fully  commarids  dutyjand  prohibits  fm  ;  and  does 
both  under  the   fan6tion  of  death,  beyond  the 
grave,  more  clearly  and  certainly  revealed,  in  cafe 
of  fin.     It  is  therefore  more  powerfully  fitted  to 
convince  of  fm  and  guilt,  and  fliew  men  that  they 
mufV  die  in  their  fins,  unlefs  they  repair,  by  fait-h 
to  grace  and  gofpel,  that  they   may  be  pardoned 
and  faved.  jFor  chriftians  can  no  more  be  juftified 
by  law,  than  the  Jews  could  of  old.     A  ferious 
truth  this  !     And  we  fhould  all   lay  it  to  heart  ; 
making  ufe  of  the  law,  even  under  the  difpenfa- 
tions  of  the  gofpel,  to  difcover  fin,  and  learn  our 
danger,that  wc  may  trom  hence  be  awakened  to 
flee  from  law  to  grace  •,  depending  onChrift,  and 
not  upon  law,  for  juftification  in  God's  fight.    \ 


SERMON 


JO  UseNature  ofFaith^as  juftijytng^ 


SERMON  III. 


The  Nature  of  Faith,  as  juftifying, 
particularly   afccrtained. 


G  A  L  A  T  I  A  N  S    II.  i6. 

"  Knowing  that  a  man  is  not  juftified  by 
the  works  of  the  law,  but  by  the  faith 
of  Jefus  Chrift,  even  Ave  have  believed 
in  Jefus  Chrift,  that  we  might  be  julti- 
fied  by  the  faith  of  Chrift'\ 


TWO  ways  of  juftification  are  here  pointed, 
out.  One,  "  by  the  works  of  the  law"  ; 
the  other,  "  by  the  faith  of  Chnft".  The 
former  is  declared,  not  to  be  the  gofpel-way  of 
juftification  •,  and  we  have,  in  a  former  difcourfe, 
proved  it  to  be  impoflible,  that  finners,  as  man- 
kind all  are,  ftiould  be  juftified  "  by  their  works". 
The  latter  way  of  juftification,  here  fpoken  of,  is 
«  by  the  faith  of  Jefus  Chrift".  And  the  apoftie 
Paul  accordingly  fays,  with  refpedt  both  to  him- 
felf,  and  the  Galatians  to  whom  he  writes,  that 

they 


particular ty   afcertaimd.         7 1 

they  "  had  believed  in  Jefus  Chrifl" ;  and  to  this 
end",  that  they  "might  bejuttified  by  the  faith 
of  Chriil".  What  therefore  1  have  more  efpe- 
cially  in  view,  from  this  text,  at  this  time,  is  to 
point  out  to  you,  in  as  plain  and  eafy  a  manner 
as  1  am  able,  the  meaning  of  faith,  as  connected 
with  j  unification. 

In  order  whereto,  I  (hall  neither  trouble  my- 
felf.  nor  you,  with  thofe  difcriptions  of  this  faith, 
which  are  to  be  feen  in  books  wrote  upon  the 
fubjed:.  They  are  almoft  as  numerous  as  the 
books  that  conram  them.  And  if  one  were  to 
judge,  from  the  differing  accounts  they  give  of 
this  fird  and  great  principle  of  chriftianity,  he 
would  readily  be  led  to  imagine,  it  was  as  per- 
plext  a  poinc  as  any  in  religion.  Whereas,  if  we 
confult  the  bible  only,  and  take  our  idea  of  faith 
from  this  facred  book,  we  ihall  meet  with  no 
difficulty.  The  precife  meaning  of  this  word,  as 
ufed  in  the  new-teftament,  and  connected  with 
juftification,  is  eafy  to  be  underdood  •,  as  indeed 
it  might  realonably  be  expelled  it  fliould,  faith 
being  a  matter  not  only  of  effential,  but  univer- 
fal  concern. 

Faith  and  knowledge,  both  agreeing  in  the 
affent  of  the  mmd  to  apprehended  truth,are  fome- 
times,  lefs  acurately  fpeaking,  ufed  for  one  and 
the  fame  thing  :  Whereas,  they  really  differ.  The 
affent  of  the  mind,  in  |aith,  is  gained  one  way  ;  in 
knowledge,  another.  |  Faith  is  the  mind's  affent 
upon  teftimony  ;  and  upon  the  teftimony  ofGod, 
if  the  faith  is  chriftian.l  And  tis  this  that  diftin- 
guiihes  faith  from  knowledge,  which  is  an  affent 

grounded 


72  THeNature  ofFaith^  as  juflifytng^ 

grounded  on  the  perception  of  the  bodily  fenfes, 
or  the  operation  of  our  reafonable  powers.  Ex- 
tern^il  oojedls  flrike  our  fenfes,  and  we  at  once 
know  what  impreflions  v;e  receive  from  them. 
And  we  have  an  ability  of  mind  to  realon  upon 
things,  comparing  them  together,  deducing  con- 
fequences  from  them,  forming  a  judgment  how 
far  this  or  that  is  true  or  falfe,  and  giving  or  with- 
holding our  afient  accordingly.  In  this  fenfe, 
there  are  many  thmgs,  which,  tho'  invifible,  lite- 
rally fpeaking,  may  yet,  in  the  language  of  the 
apoftle  Paul,  *  be  faid  to  be  "  clearly  fcen,  being 
underllood".  We  know  them  to  be  truths  by  our 
reafonings,  without  information  from  others.  But 
the  faich  we  are  treating  of  is  not  of  this  fort.  It 
''comes  by  hearing",  as  the  fcnpture-expreflion 
is.  It  is  the  aflent  of  our  minds  to  what  has  been 
teftified  to.  The  ground  of  this  aJfTent  is  not  like 
that  of  knowledge,  but  herein  differs  from  it,  that 
tis  bottom'd  on  '-the  witncfs  ofGod".  His  word, 
and  that  only,  in  the  final  refult,is  the  proper  ade- 
quate ground  of  our  faith. 

Accordingly,  two  things  are  to  be  confidcr- 
ed  in  the  faith  that  is  connedled  with  juftification, 
"  the  obje6t  about  which  it  is  converfant",  and 
"  the  perfuafion  or  aflent  of  the  mind  with  refer- 
ence to  this  objed. 

As  to  the  "objedl"  of  faith  ; — this  is  the  re- 
port ot  the  gofpel,  or,in  other  words,  "  the  truth", 
as  revealed  by  Chrift  and  his  apoftles.  Hence 
that  affirmation  of  our  Lord,  "  he  that  believeth", 
that  is,  *'  the  gofpel",  he  had  commiflioned  his 

apoftles 

*  Pwom.  I.  20. 


particularly  afcertained.  73 

apoftles  to  preach,  "  fhall  be  faved".  *  Hence 
alio  that  paflage  in  one  of  Paurs  epiftles  to  the 
Theflalonians,  where  fpeaking  of  their  being 
"  ch'jfen  to  laivation",  he  immediately  fubjoins, 
"  thro'  beliet  of  the  truth",  the  truth  "  as  it  is  in 
Jefus'*,  the  truth  as  contained  in  the  apoftolic 
writings,  -f- 

The  object  of  faith  is  often  fummarily  ex- 
prefTed  in  fome  capital  article  only  \  fometimes 
one,  lometimes  another. 

SoMETi?vTEs  the  comp-ehenfive  objedt  of  faith 
is  "  God".  So  we  read  of  Abraham,  thar  he  ''  be- 
lieved God,  and  his  faich  was  counted  to  him  for 
righteoufiei's".  J  And  our  Saviour  affirms  with 
a  double  vchem'vrncL%  ''  verily,  verily,  he  that  be- 
lieveth  on  him  that  fent  me  hath  evcrlafting  life, 
and  (h^i!  not  come  into  condemnation".  §  In  like 
manner,  rbe  apodle  Paul,  fpeaking  of  thole  who 
were  ''juitihed  by  grace,  that  they  lliould  be  heirs 
acco  iing  to  the  hope  of  eternal  life",  defcribes 
them  in  that  language,  "  they  which  have  believ- 
ed in  God",  f 

Sometimes  "  Chrift"  is  the  fpecified  obje6t  of 
fai'fi.  Hence  that  apoftolic  diredlion  to  the 
trembling  jailor,  "  believe  on  the  Lord  Jefus 
Chrift,  and  thou  (halt  be  faved".  jl  Con- 
fonaat  whereto  are  thofe  words  in  my  text, 
*"  Knowing  that  a  man  is  juftified  by  the  faith  of 
JcUisCh rill,  even  we  have  believed  inJefusChrift". 
Accordingly,the  fum  of  Paul's  preaching  atEphe- 

fus, 

*  M;^rk  16.  16.         t  2  Thef.  2.  13.         %  Gal.  3.  6. 
§  Job.  5.  24.        f  Tit.  3.  7,  8.         II  Ads  16.  31. 


74  TheNature  ofFaith^  ^^ j^fi^fy^^g'i 

fus,  in  which  he  had  "  kept  nothing  back  that 
was  profitable  to  them",  is  expreired  in  thofe 
words,  "  teftifying  both  to  the  Jews,  and  alfo  to 
the  Greeks,  repentance  towards  God,  and  faith 
towards  our  Lord  Jefus  Chrift".* 

Sometimes  Chrift  viewed  as  the  "  MefTiah", 
pointed  out  by  Mofes  and  the  prophets,  in  the 
writings  of  the  old-teftament,  is  the  objtdt  of 
faith.  Hence  that  profeflion  of  Martha,  "  I  be- 
lieve that  thou  aft  Chrift  that  Ihould  come  into 
the  world**,  f  Agreeable  whereto  is  that  noble 
confeflion  of  Simon  Peter,  in  the  name  of  the  a- 
poftles,  "  we  believe  and  are  fure  that  thou  art 
that  Chrift",  % 

]  Sometimes  Chrift  confidered  as  the  "  Son  of 
God"  is  the  objed  of  faith.  |  Hence  the  grand 
difcriminating  charade riftic  of  one  that  is  "  born 
of  God,  and  overcometh  the  world"  is  that,  "  he 
belicveth  thatjefus  is  theSon  of  God".!}  And  tis 
univerfally  affirmed  of  every  one  "  that  (hall  con- 
fefs  that  Jefus  is  the  fon  of  God",  that  "  God 
dwelleth  in  him,  and  he  in  God",  f  And,  as  our 
Lord  himfelf  fays,  "  God  gave  his  only  begotten 
fon,  that  whofoever  believeth  in  him  fhould  not 
perifh,  but  have  everlafting  life".  *J  And  John 
baptift  declares,  "  he  that  believeth  on  the  fon 
hath  everlafting  life".  t§ 

I  Sometimes  Chrift,  as  "dying  and  Ihedding  his 
blood",  is  the  objed  of  faith.  /  Hence  the  apoftle 
Paul,  fpeaking  of  Chrift,  and  redemption  thro* 

him, 
*  Ads  20.  21.        t  Joh.  I X.  27.        t  Jol^-  6.  69. 
II  I  Joh-  5-  S-       %  I  Joh.  4.   15,     *t  Joh.3.  16, 
t§  Ver.  36. 


particularly    afcerfained.  75 

him,  fays,  "  whom  God  hath  fet  forth  to  be  a  pro- 
pitiation thro'  faith  in  his  blood'',  that  blood  of 
his  which  is  the  great  atonement,  and  was  Ihed 
for  the  remiflion  of  (ins.  *  And  one  Ipecial  arti- 
cle, this  fame  apoftle  had  preached  totheCorinthi- 
ans,  as  that  by  which  they  fhould  be  faved,  and 
which  he  would  have  them  keep  in  memory  un- 
lefs  they  would  believe  in  vain,  was,  "  that  Chrift 
died  for  our  fins  according  to  the  fcriptures".  f 

?  Sometimes,  in  fine,  Chrift,  as  "  rifen  from  the 
dead",  is  the  objedt  of  faith  ;( as  in  that  obferv- 
able  pafiage  in  Paul's  epiftle  to  the  Romans  ''  if 
thou  flialt  confefs  with  thy  mjuth  the  Lord  Jefus, 
and  (halt  believe  m  him  that  God  hath  raifed  from 
the  dead,  thou  (halt  be  faved'*.  J  And  well  might 
this  be  reckoned  among  the  capital  articles  ;  -or, 
as  this  fame  apoftle  argues,  "if  Chnft  be  not  rifen, 
then  is  our  preachmg  vam,  and  your  faith  is  alfo 
vain,  ye  are  yet  in  your  fins'*.  § 

In  thefe,  and  a  great  number  of  fimilar  texts, 
I  might  eafily  have  turned  you  to,  one  point  only 
is  mentioned  as  comprehending  the  obje(5l  of 
faith.  But  then  it  fhould  be  pariiLularly  mind- 
ed, whenever  the  truth  to  be  believed  is  thus  fum- 
marily  exprelTed,  it  ought  to  be  underftood,  not 
meerly  in  confiftency  with  other  revealed  truths, 
but  rather  as  refolving  itfelf  into  them  by  fair  im« 
plication  and  natural  dedudion.  To  believe  than 
Jefus  is  the  Chrift,  or  that  he  died  for  our  fins, 
or  that  he  role  again  for  our  juftification,  if  be- 
lieved in  their  true  fenfe,  and  juft  latitude,  will 

amount 

*  Rom.  3.  25.     t  1  Cor.  15.  1,2,3.    %  Rom.  10.  9. 
§  I  Cor.  15,  14,  17. 


76  TheNatureofFahh^asjufiifying^ 

amount  to  the  fame  thing  with  believing  the 
whole  dodrine  of  the  gofpel  ;  for  the  dodlrine  of 
thegofpel  IS  really  nothing  more  than  thefe  truths 
unfolded  byChrift  and  his  apoftles,  and  fet  forth 
in  a  full  point  of  view.  Our  faith  therefore  in 
thefe,  or  the  like  capital  articles,  can't  be  that 
which  *is  connedled  with  juftifieation,  if  we  leave 
that  out  of  their  meaning,  which  fubverts  their 
true  import  ;  or  mix  that  with  them,  which  elTen- 
tially  counter-a6ts  their  proper  defign,  and  genu- 
ine tendency.  In  either  of  thefe  cafes,  we  be- 
lieve a  lie,  inilead  of  the  truth  ;  '•  wrefting  the 
fcriptures  to  our  own  deftruaion". 

Only,  it  fhould  be  heedfully  obferved  here,  if 
the  faith  of  thofe  who  profefs  themfelves  chrifti- 
ans  has,  in  ourapprehenfion,  no  other  efiential  de- 
fed  than  an  imagined  miilake,relative  to  the  truth 
to  be  believed,  great  care  fhould   be  taken  that 
we  don't  too  haftily,  and  peremptorily,  heighten 
this  miftake  into  fuch  an  inconfiftency  with   the 
gofpel,  as  fhall  be  fubverfive  of  it  ;  ranking  the 
perfons,  who  are  chargeable  with  it,  among  thofe 
who  "  fhall  be  damned  for  not  believing   the 
truth,  but  having  pleafure  in  unrighteoufnefs". 
For  it  is  not  every  real  error,  in  point  of  belief, 
that  will  give  jufl  occafion  for  fo  fevcre  a  judg- 
ment.    Who  is  there,  among  the  profefTors  of 
faith  in  Chrifl,  that  has  in  his  mind  an  unerring 
perception  of -all  the  truths  of  the  gofpel- revela- 
tion }  Who,  that  does  not  labor  of  fome  pofitive 
unhappy  miftake,  in  this  or  the  other  inftance  ? 
There  is  not  a  believer  on  this  fide  heaven,  whofe 
faith  is  perfedly  pure,  having  no  mixture  of  er- 
ror in  it.     Tis  true,  the  error,  if  he   is  a  juftified 

believer. 


particularly   afcertained.        77 

believer,  can't  fo  oppofe  the  miflion  of  Chrift  into 
the  world  to  be  the  Saviour  of  it,  either  diredly 
or  by  juft  confequence,  as  to  nuUifie  his  death, 
or  make  it  of  little  or  no  Importance.  And  when- 
ever the  faith  a  man  pofTefTes  is  of  this  fort,  tis 
elTentially  faulty,  and  (lands  connedled  wich  con- 
demnation, rather  than  juftification.  But  then 
it  fhould  always  be  remembered,  there  is  a  great 
difference  between  its  being  thus  conneded,  in 
the  reality  of  the  thing,  and  in  our  apprehenfion 
of  it.  God  only  is  the  proper  judge  m  this  mat- 
ter, as  he  only  is  unerring  in  his  judgment.  No 
man  living,  be  his  abilities  what  they  will,  can 
form  any  other  than  a  fallible  judgment  in  the 
cafe  :  For  which  reafon,  it  may  differ  from  the 
truth,  and  God's  judgment  with  reference  to  it. 
God  may  fee,  in  this  and  the  other  inftance, where 
ignorance  and  error  are  mixed  with  truth,  tho' 
men,  who  are  partial  in  their  views,  may  not, 
that  neither  the  ignorance  nor  error  are  fuch, 
as  will  defeat  its  defign,  or  deflroy  its  operatijn 
to  the  abfolutely  needed  purpofes. 

The  apoftle  Peter  was  doubtlefs  in  a  juftified 
ftate,  when  he  made  that  profelTion,  "Thou  art 
Chrift,  the  ion  of  the  living  God"  *  For  our 
Lord's  anfwer  is,  "  blefled  art  thou,  Simon  Bar- 
jona,  for  flefh  and  blood  hath  not  revealed  it  to 
thee,  but  my  father  which  is  in  heaven",  f  And 
yet,  at  this  time,  he  had  no  notion  of  Chrift  as 
*'  the  propitiation  for  fin".  Far  from  it,  he  even 
rebuked  our  Lord  for  "  (hewing  to  his  difciples, 
how  that  he  muft  go  to  Jerufalem,and  fuffer  ma- 
ny things   of  the  eiders,  and  chief  priefts,  and 

fcribes, 

*  Matth.  16.  16.  t  Ver.  17. 


78   The  Nature  of Faithyas  jufijjying^ 

fcribes,  and  be  killed  and  raifed  again  the  third 
day".  *  And  the  other  apoftles,  tho*  in  a  jufti- 
fied  ftate  alfo,  (Judas  excepted)  as  believing  that 
Jefus  was  the  Chrift,  yet  had  no  idea,  any  more 
than  Peter,  of  the  neceflity  of  his  dying  to  make 
atonement  for  fin.  For  when  our  Lord  told  them, 
that  he  Ihould  be  "  delivered  unto  the  Gentiles, 
to  be  mocked,  Ipitefully  intreated,  fpit  upon, 
fcourged  and  put'  to  death,  and  that  he  fhould 
rife  again  the  third  day'*,  what  he  faid  was  fo  re- 
mote from  any  apprehenfions  they  had  of  this  fort, 
that  "  they  underflood  none  of  thefe  things,  they 
were  hid  from  them,  neither  knew  they  the  things 
which  were  fpoken".  -f  Nay,  fo  deftitute  was 
their  faith  in  Chrilt  of  any  imagined  connexion 
with  his  dying  and  rifing  again,  that  they  feem, 
upon  his  death,  to  have  given  up  all  hope  with 
reference  to  his  being  the  promifed  MefTiah.  Say 
they,  '*  We  trufted  it  had  been  he  which  fhould 
have  redeemed  Ifrael".  J  And  befides  this  igno- 
rance, relative  to  the  great  work  of  Chrift  as  Sa- 
viour, their  faith  w^as  mixt  with  pofitive  error  of 
no  fmall  importance.  For  they  were  full  of  the 
notion  prevalent  in  that  day,  concerning  the 
MefTiah,  that  he  was  to  be  head  and  Lord  of  a 
kingdom  in  this  world,  and  that  one  of  the  main 
defigns  of  his  coming  was  to  fet  up  fuch  a  king- 
dom. It  was,  as  influenced  by  this  tho't,  that 
they  difcovered  great  vanity  in  their  imaginations, 
and  an  undue  temper  of  mind  m  regard  of  one 
another,  while  they  were  concerned  who  among 
them  fhould  be  thegreateftminifter  in  this  world- 
ly kingdom.  §  Had 
*  Ver.  21,  22.  t  Luk.  i8.  31.  to  the  35th. 
X  Luk.  2  4..  2 1.  §  See  the  account  at  large  in 
Matth.  20.  20.  to  the  29th.  Mark  10,  35-  to  the 
45th.  Luk.  22.24.  to  the  joth* 


particularly  afcertained.  79 

Had  our  Lord  been  of  the  temper  of  fome, 
who,  we  would  hope,  are  his  real  difciples,  he 
would  have  pronounced  the  faith  of  his  apoftles,at 
this  time,  an  empty  profefTion,  as  bewraying  total 
ignorance  of  the  true  charader,  both  of  the  fa- 
ther, and  of  himfeif  :  And  he  might  the  rather 
have  been  difpofed  to  this,  as  his  fufferings,  death 
and  relurre6lion  had  all  been  foretold  in  the  pro- 
phefies  of  the  old-tcftament  •,  and  as  befides,  he 
had  plainly  and  particularly  faid  it  himfeif,  that 
"  the  ion  of  man  ought,  according  to  the  fcrip- 
tures,  both  to  die  and  rife  again".  But,  inflead 
of  telling  them  their  faith  was  vain,  and  that  they 
notwithftanding  all  their  profcflions  of  regard  to 
him,  were  in  a  (late  of  damnation,  he  meekly 
condefcended  to  "  expound  to  them  the  fcrip- 
tures,  concerning  himfelP*  •,  *  and  he  did  it  with 
fuch  light  and  love  as  to  make  "  their  hearts  burn 
within  them,  while  he  talked  with  them  in  the 
way,  and  opened  to  them  the  fcriptures/'-f  And 
in  confequence  of  thefe  inftrudions,  whereby 
"  their  underftandings,  as  well  as  the  fcriptures, 
were  opened",  J  a  once  dead,  but  afterwards  rifen, 
Jefus  became  the  greatobjedt  of  their  faith.  Their 
faith,  before,  embraced  all  the  truth  that  was  ab- 
folutely  neceflary,  in  their  then  circumftances,  in 
order  to  its  being  conneded  with  aftate  otjufti- 
fication  :  But,  being  now  differently  fituated, 
having  the  advantage  of  clearer  light  and  more 
perfcft  iaftrudion,  the  objed:  of  their  faith  was 
enlarged.  They  not  only  beheved  in  Chrifl,  as 
firll  crucified,  and  then  glorified  ;  but  made  this 
the  dehghtful  fubjed  of  their  preaching,  tho*  it 

was 

*  Luk.  24.  27.        t  Vcr.  32.        X  Vcr.  45. 


8o  TheNatiire  ofFaitb^  ^^ j^ft'^fy^^^g^ 

was  ''  to  the  Jews  a  flumbling-block,  and  to  the 
Gentiles  foolifhnefs''. 

We  cannot  place  before  our  view  a  better  pat- 
tern of  conduit  towards  thofe,  whofe  faith  in 
Chrift,  as  we  apprehend,  is  mixt  with  ignorance, 
or  error,  or  both,  however  dangerous,  fhould  it 
be  perfiited  in,  than  this  of  our  Saviour.  ^  In  imi- 
tation of  him,  wc  fhould,  v/ith  kindnefs  and  can- 
dor, make  all  reafonablc  allowance  for  their  fpe- 
cial  ricuaiion  in  life,  their  tempiations,  diladvan- 
tages,  yea,  their  prejudices,  whether  arifing  from 
education,  the  books  and  company  they  have 
converfed  with,  or  from  whatever  other  caufe  ; 
and  inilead  of  magifterially  pronouncing  their 
faith  a  lie  that  is  connected  with  damnation, 
we  fhould  rather  endeavour,  in  all  proper  w^ays, 
within  our  fphere,  to  let  the  truth  before  them 
in  the  ftrongeft  point  of  light,  that  their  under- 
ftandings  being  opened,  they  may  renounce  their 
errors,  and  "  receive  the  truth  m  the  love 
of  it."    , 

And  this,  I  may  particularly  fuggeft  here,  is 
the  proper  office  of  chriftian  charity  or  Jove.  And, 
if  it  reigns  in  our  hearts,  as  it  ought  to  do,  it  will 
putus  upon  exertingourfelves,as  we  have  opportu- 
nity and  ability,  to  enlighten  our  ignorant  ormif- 
taken  brethren,  and  in  proportion  to  the  danger 
we  think  their  ignorance  or  error  are  attended 
with  :  Whereas, it  is  no  part  of  the  duty  of  charity 
or  love  to  do  that,  we  are  neither  qualified  for, 
nor  authoriled  to,  that  is,  to  fit  in  judgment  up- 
on our  felloA'-chriftians,  and  determine,  if  they 
don't  believe  juil  as  we  imagine  they  ought  to  d6, 

that 


particularly   afcertained.  8f 

that  damnation  will  he  the  confequence.  The 
apoltle  Paul,  in  his  defcription  of  charity  or  Jove^ 
fays,  among  other  things,  "  charity  vaunteth  not 
itfelf,  is  not  puffed  up".  *  It  does  not  make 
men  conceited  and  vain,  fondly  imagining,  upon 
their  believing  the  truth,  as  they  think,  that  they 
are  at  once  infallible,  and  properly  qualified  to 
judge  the  fpiritual  ftate  of  others.  It  is  indeed 
concerned  for  the  truth,  and  that  all  (hould  be- 
lieve it  in  its  native  fimplicity  ;  but  it  is,  at  the 
fame  time,  candid  in  its  conftru6lions,  and  ever 
accompanied  with  a  becoming  modefty  and  hu- 
mility, it  won*t  put  a  man  upon  affuming  airs 
of  fuperiority,  as  thd'  he  were  an  apoflle  of  Chrift, 
or  rather  Chrift  himfelf  It  won't  make  him 
think  himfelf  fit  to  take  the  chair  of  judgment^ 
and  pronounce  the  anathemaes  ofGod  upon  thofe, 
who  dilFer  in  their  fentiments  from  him. 

The  truth  is,  "  one  is  our  mafter,  evenChrift" ; 
2nd  "  we  muft  all  appear,  before  his  judgment- 
feat".  He  only  is  the  conftituted  judge  of  men's 
flatc  ;  nor  does  he  allow  his  difciples  to  exercife 
this  judicial  power,  which  the  father  hath  put 
into  his  hands.  The  command  is,  "judge  no- 
thing before  the  time,  until  the  Lord  come,  who 
will  bring  to  light  the  hidden  things  of  darknefs, 
and  make  manifeft  the  counfels  of  the  hearts".f 
And  again,  "  there  is  one  law-giver,  who  is  able 
to  fave  and  to  deftroy.  Who  art  thou  that  judg- 
cft  another"  ?  J  Tis  a  plain  cafe,  I  have  no  more 
fight  to  iudge  another,  than  he  has  to  judge  me. 
If  he  differs  in  his  fentiments  from  me,  I  differ 
as  much  from  him.  And,  as  there  is,  on  earth, 
G  no 

*  1  Cor.  13.  4,       1 1  Cor.  4.  5,       %  Jam.  4.  12. 


82  TheNatureofFaith^asjuJliJying^ 

no  appointed   infallible  judge,  to  determine  on 

whofe  fide  the  truth  lies,  I  am  equally  at  liberty  to 

pronounce  damnation  on  him,  as  he  has  to  pro** 

nounce  it  on  me  ',  that  is,  we  have  neither  of  us 

any  right  or  buifinefs  to  do  it.    Chrift  is  the  judge, 

and  we  muft  both, either  fland  or  fall  as  he  judges. 

And  if  this  eaiy  and  undoubted  truth  of  the  gof* 

pel  had  been   thorowly   believed,  and   pradlifed 

upon,  there  would  not  have  been  that  anathama- 

tiling  among  chriftians,  which  has  been   fo  com- 

inbn  in  all  ages,  and  among  all  parties  -,  while 

yet,  it  has  anfwered  no  end,  unlefs  to  promote 

that  "  bitternefs   and    wrath,   that  clamor  and 

llrife",  which,  if  we  may  rely  on  the  word  of  an 

infpired  writer,  arc  "  works   of  the   flefh,  not  of 

the  fpirit".  * 


;     The  (hort  of  the  matter  is,  the   truths  con- 
tained in  the  revelations  of  God,  confidered  in  one, 
Colle6tivc  view,  are   the  proper  objed:  of  faitjv;'  \ 
And  he  that  is  a  believer,  if  his   belief  is  fuch  3^r 
befpeaks  his  being  in  a  juftified  fiate,  adents  to  all 
thtfe  truths,  fo  far  as  his  underftanding  extends, 
and  in  oppofition  to  his  reje6ting  any  one  of  them, 
tinder  the  notion  of  its  beinga  divine  truth, or  while 
he  has  an  appfehenfion  of  it  as  fuch.     He  can't,  if 
he  is  ajuftified  believer,in  contradidion  to  the  light 
of  his  mind,  oppofe  or  deny  any  one  thing,  be  it 
what  it  will,  that  has  been  taught  and  publiflied 
in  the  revelations  of  God.     Not  but  that  he  may 
fall  into  miftakes,  not  apprehending  the  mind  of 
Ghrift,  fo  as  to  admit  that   for  a  truth  of  his,  in 
this  and  the  other  inftance,  which  is  really  a  falfe- 
hood  :  Tho'  it  muft  be  faid,  at  the  fame  time, 
he  can't  fo  far  mifapprchend  thofe  truths,  that  are 


or 


•  Gal.  5.  19, 


particulaf^iy  afcertained.  83 

of  cfiential  importance,  as  to  fubvert  their  defigft 
in  the  fcheme  of  falvation.  But  then  to  fay  pre- 
cifely^what  the  truths  are  that  are  thus  important, 
at  leaft  what  the  nature  and  degree  of  that  mif- 
apprehenfion  of  them  is,  that  will  totally  pervert 
their  defign  and  proper  operation,  fo  as  to  apply 
it  to  particular  perfons,  muft  be  left  with  him,who 
is  the  only  fit  judge  in  the  cafe,  and  has  accord- 
ingly been  authorifcd  to  judge  upon  it,  and  will 
certainly  do  fo  in  the  day  God  has  appointed  for 
this  work.  In  the  mean  time,  inftead  of  affum- 
ing  the  charadter  of  Chrift,  and  judging  one  ano- 
ther, we  (hould  continually  live  in  the  exercife  of 
chriftian  love  towards  each  other  y  forbearing  one 
another  in  candor  and  goodnefs  :  while,  at  the 
fame  time,  we  fuitably  endeavour,  in  all  proper 
ways,  to  enlighten  one  another  in  the  knowledge 
of  God  and  Jefus  Chrift,  that  we  may  all,  fo  far 
as  is  poffible,  be  of  the  fame  mind,  and  of  the 
fame  judgment,  as  we  all  have  the  fame  common 
hope,  and  are  accountable  to  the  fame  common 
Lord  and  Judge  of  all. 

I  NOW  go  on,  as  was  propofed,  to  confider  the 
faith  that  is  conneded  with  juftification,  in  regard 
of  "  the  mind's  alien t  to  gofpel-truth",  its  pro- 
per obje(5t.  For  this  eflentially  enters  into  the 
idea  of  its  nature.  There  can't  be  faith,  where 
there  is  not  the  aflent  of  the  mind  ;  and  where- 
ever  this  afTent  is,  there  is  faith  alfo  :  Tho',  I  muft 
add,  not  always  the  faith  that  will  argue  a  jufti- 
fied  ftate  -,  which  ought  very  carefully  to  be  re- 
membered. Tis  not  (imply  a  man's  being  per- 
fuaded,  the  report  of  the  gofpel  is  true,  that  will 
denominate  him  a  juftified  believer,  A  perfua- 
G  2  fiom 


84  The  Nature  of  Faith  ^  as  jujlifying^ 

fionofa  (fecial  /^zW  *  is  neceflary  to  entitle  to 

this 

*  In  fpeaking  of  a  "  fpecial  kind  of  faith'*,  I  (hall  not 
pleafe  our  author,  as  I  don't  difcover  an  "  averfion  to 
the  epithets"  that  are  ufually  given,  by  the  popular 
preachers,  to  faith  ;  ^'  as  a  true,  fincerej  lively,  manly, 
generous,  triumphant  faith,  5cc".  Upon  the  ufe  of 
thefe  epithets,  he  fays  this  "  one  thing  is  general", 
namely,  "that  where  the  faith  neceflary  to  juftification 
''  is  defcribed,  every  epithet,  word,  name,  or  phrafe, 
''  prefixt  or  fubjoined  to  faith, _not  meant  as  defer ip- 
*'.tive  of  the  truth  believed,  but  of  fume  good  m.otion, 
*'  difpofition,  or  exercife  of  the  human  foul  about  it, 
*'  is  intended,  and  really  ferves,  inilead  of  clearing  our 

-  *'  way,  to  blindfold  and  decoy  us  ;  to  impofe  upon 
"  us,  and  make  us  take  brafs  for  gold,  and  chaft  for 
"  wheat  :  to  lead  us  to  eftablifti  our  own,  in  oppoii- 
*'  tion  to  the  divine  righteoufnefs  ;  even  while  our 
*'  mouths  and  our  ears  are  filled  with  high  founding 
*'  words  about  the  latter". — Pag.  329.  Surely  this 
paflage  was  wrote,  not  upon  mature  confideration,  but 
in  that  hafte  which  is  too  common,  when  m.en  are 
under  the  influence  of  zeal  that  boileth  over.  \t  is 
defigned  as  a  rebuke  to  the  popular  preachers,  but  it 
extends  beyond  them,  and  aflVdls  even  the  infpired 
teachers  of  the  faith  of  Jefus  Chrifl:  j  conftrudtively 
charging  them  with  "  blindfolding  and  decoying"  the 
fouls  of  men.  When  Philip  faid  to  the  Ethiopian 
eunuch,  "  if  thou  believeft  with  all  thine  hearty  thou 
mayfl:'*  be  baptized,  Acls  8.3S  ;  when  Paul  fpeaks  of 
Abraham,  as  "  being  not  iwak^  but  Jlrong  in  faith, 
giving  glory  to  God",  Rom.  4.  19,  20  ;  when  this 
lame  apoftle  thanked  God  for  the  Theflalonian  chri- 
ftians,  "  becaufe  their  faith  greiv  exceedingly  \  2  Thef. 
I.  3  ;  when  he  exprefl^ed  his  hope  concerning  the 
Corinthians,  "  when  their  faith  fliould  ht  increafed'\ 
2  Cor.  10.  15  ;  in  fine,  when  he  fays,  "the  end  of 
the  commandment  is  charity,  out  of  a  pure  heart, — 
and  faith  unfeigned'\  i  Tim.  i.  5  : — Were  thefe  epi- 
thets, or  words,  prefixt  or  fubjoin'd  to  faith,  as  mean- 

ii^g 


particularly    afcertained.  85 

this  chara6ter  •,  and  this  only  will  do  it.  Where- 
ever  there  is  this  "  difcriminating  perfuafion", 
the  man  is  juftified  ;  wherever  it  is  not,  tho'  he- 
may  be  periuaded  of  the  truth,  he  may  notwith- 
ftanding  perifh  beyond  the  grave. 

G  3  The 

ing  "  to  defcribe  the  truth  believed"  ?  The  Infpircd 
writers  intended,  by  thefe  adjunds  to  faith,  no  more 
than  the  popular  preachers,  any  fuch  defcription.  The 
epithets,  xueak  2indJfrong,  will  have  an  eafy  and  im- 
portant fenfe,  if  applied  to  the  mind's  perfuafion  with 
reference  to  truth  believed  ;  but  if  applied  to  the  truth 
itfelf,  as  defcriptive  of  it,  they  are  unintelligible.  And 
what  is  the  difference  between  the  true  and  fmcers 
faith  of  the  popular  do£trine,  and  the  unfeigned  faith, 
and  believing  with  all  the  hearty  which  the  fcriptures 
fpeak  of  ?  Thefe  epithets  do  all  of  them  refer  to  fome- 
thing  in  the  human  foul,  to  fome  difpofition  or  exer- 
cife  of  the  mind  with  regard  to  the  truth,  and  are  not 
meant  "  as  defcriptive  of  the  truth"  fimply  in  itfelf. 
And  the  moft  natural  obvious  meaning  of  a  growing. 
and  increafing  faith  is,  a  perfuafion  of  foul  that  con- 
tinually gathers  ftrength  and  vigor,  becoming  more 
and  more  a  lively,  ftrong,  and  well-eftablifhed  princi- 
ple of  adtion.  Thefe  names,  words,  or  phrafes,  can 
relate  to  truth,  the  objeft  of  faith,  no  otherwife  than 
as  this  truth  lies  in  the  mind,  and  is,  more  or  lefs, 
fixed  there.  If  now  the  facred  writers  "  prefix  or 
fubjoin  to  faith,  names,  epithets,  words,  or  phrafes", 
as  defcriptive,  ''  not  of  the  truth  believed",  but  of  the 
perfuafion  of  the  mind  with  reference  to  this  truth, 
the  popular  preachers^,  in  doing  the  fame,do  but  copy 
after  the  pattern  they  have  fet  them.  And  as  they 
have  fo  good  authority  to  keep  them  in  countenance,^ 
they  have  no  occafion  for  blufhing,  tho'  our  author 
fees  fit  to  charge  them  with  "  impofing"  upon  their 
hearers,  and  making  them,  with  "  high  founding 
words",  to  take  "  brafs  for  gold,  and  chaff  for 
wheat". 


26  T^eNature  of  Faith  yds  juftifying^ 

The  new-teftament  very  frequently  and  plain- 
ly teaches  us  to  diftinguiih  between  believers  that 
are  in  a  juflified  (late,  and  a  ftate  of  wrath  -,  or, 
in  other  words,  between  that  aflent  of  the  mind 
to  gofpel' truth,  which  is  conneded  with  juftifi- 
cation,  and  that  which  has  no  fuch  connexion. 


Tis  recorded  of  "many  of  the  rulers",  in  our 
Saviour's  day,  that  they  "  believed  on  him"  ;  * 
while  yet,  they  were  in  a  ftate  of  condemnation. 
In  like  manner,  our  Lord  fays,  that  "  many,  while 
he  was  at  Jerufalem,  believed  on  him,  when  they 
faw  the  miracles  which  he  did".-t-  But,  from  what 
follows,  it  appears,  that  they  were  far  from  being 
believers  that  were  juftified.  And  the  apoftle 
James  largely  treats  of  a  "  dead  faith,  that  is  of 
no  profit'*  in  the  bqifinefs  of  juftification.  J 

Tis  obfervable,  the  fpecial  reafon,  in  all  thefc 
inftances,  why  the  faith  fpoken  of  was  cfientially 
faulty,  is  fetched,  not  fo  much  from  error  cleav- 
ing to  the  objed  believed,  as  from  the  mind's 
perfuafion  with  reference  to  this  objed. 

There  is  indeed  nothing  faid  concerning 
*'  thefc  rulers",  from  whence  we  are  led  to  think, 
that  their  faith,  in  their  then  circumftances,  was 
totally  mifplaced  in  regard  of  its  obje6b.  To  be- 
fure,  it  is  not  fuggefted,  that  they  mixt  fo  much 
falfehood  with  the  truth,  as  that  the  truth,  by 
that  mixture,  was  intirely  fubverted.  The  fault 
rather  lay  in  the  perfuafion  of  their  mind,  which 
was  not  fo  rooted  and  enliven'd  as  to  over-ballance 
the  fear  of  man  witK  the  fear  of  God,  and  the 
praife  of  man  with  the  praife  of  God.     For  fo  our 

Saviour's 

*  Job.  12,  42.        i  Joh.  2.  23.        X  Chap.  2. 


particularly  afcertained.  87 

Saviour's  account  of  the  matter  runs.  "  Among 
the  chief  rulers  alfo  many  believed  on  him  ; 
but,  becaufe  of  the  pharifees,  they  did  not  can- 
fels  him,  left  they  ihould  be  put  out  of  the 
fynagogue  :  For  they  loved  the  praife  of  man 
more  than  the  praife  of  God".  They  had 
been  wro't  upon,  by  what  they  had  feen  and 
heard  of  our  Saviour,  to  aflent  to  it  as  true, 
that  he  was  the  promifed  M^fTiah  *,  but  the  fear 
of  loofing  honor  from  men,  and  expofing  them- 
felves  to  their  difpleafure,  over-powered  the  in- 
fluence of  this  perfuafion,  it  was  fo  poorly  fet- 
tled in  their  minds. 

The  fame  may  be  faid  of  the  "  many  at  Jeru- 
falem,  that  believed  in  his  name".  It  does  not  ap- 
pear,that  they  erred  concerning  the  objeftof  faith ; 
at  leaft,  that  they  erred  effentially.  They  were 
perfuaded,  from  the  miracles  which  they  faw  our 
Lord  do,  that  he  was  the  Chrift.  But  this  per- 
fuafion  was  fo  feeble  in  their  minds,  that  our 
Saviour,  who  "  knew  what  was  in  man",  knew 
that  it  was  not  fufficiently  powerful  to  make  it 
fafe  for  him  to  commit  himfelf  to  them.  Had 
this  truth  fo  firmly  poflelTed  their  hearts,  as  to 
engage  them  to  adhere  to  him,  in  whom  they  had 
believed,  in  oppofition  to  all  difficulties  and  haz- 
sards,ourLord,who  "  knew  all  men",  would  have 
readily  ''  trufted  himfelf  with  them".  * 

G  4  The 

*  Our  author  fays,  pag.  302.  *'  If  any  man's  faith  be 
*'found  infufRcient  to  fayehim,it  is  owing  to  this,that 
*'what  he  believed  for  truth  was  not  the  very  fame  thing 
"  the  apoftles  believed,  but  fome  lie  conneflcd  with, 
*'  or  drefled  up  in  the  form  of  truth.  So  this  faith 
*'  can  do  him  no  good,  becaufe,  however  ferioufly  and 
•'  fincerely  he  believes,  yet  that  which  he  believes 
**  is  falfe,  a<id  therefore  it  can;io(  fayc  him".     It  does 

not 


88  T^heNature  ofFaith^asju/lifymg^ 

The  apoftle James's  believers  were  faulty  in  the 
fame  fenfe  ftill.  For  ought  any  thing  we  know 
to  the  contrary,  they  believed  the  truth  with  re- 

fpea 

not  appear,  that  the  above-mentioned  chief  rulers,  and 
common  Jews,  did  not  believe  the  fame  truth  the 
apoftles  themfelves,  at  that  time,  believed  :  Nor  is 
there  any  thing  faid,  with  reference  to  them,  from 
whence  it  can  be  col]e£led,  that  their  faith  did  them 
no  good,  ONLY  becaufe  what  they  believed  was  falfe. 
What  they  believed  concerning  Chrift  was,  no  doubt, 
mixed  with  error  ;  and  fo  was  the  faith  even  of  the 
apoftles,  at  that  time.  But  this  mixture  of  error  was 
not  the  ONLY,  or  indeed  the  principal,  defeat  of  their 
faith.  It  rather  lay,  as  has  been  faid,  in  its  not  being 
an  enlivened,  firmly-eftabliiht  fpring  of  a6lion.  They 
might,  for  aught  any  thing  that  is  faid  to  the  con- 
trary, have  had  the  fame  idea,  eflentially,  with  the 
apoftles,  of  the  Meffiah-fhip  of  our  Lord  ;  which,  by 
the  way,  was  then  a  very  poor,low  and  imperfect  oncj 
in  compare  with  the  truth.  It  may  therefore  be  as 
neceflary  to  inquire,  "  how  a  man  believes"?  as 
*'  what  he  believes"  ?  For  fhould  he  believe  the  truth, 
unlefs  he  fo  believed  it,  as  that  his  fi^ith  would  ceri- 
tainly  "  work  by  love",  that  love  which  is  "  the  ful- 
filling of  the  law",  he  would  as  furely  be  in  a  ftate  of 
wrath,  notwithftanding  his  faith,  as  if  he  "  believed 
a  lie  inftead  of  tlie  truth'*.  Our  author  further  il- 
luftrates  what  he  had  affirmed  by  faying,  pag,  ibid. 
*'  The  faving  truth  which  the  apoftles  l^elieved  was, 
*'  that  Jefus  is  the  Chriji'\  The  apoftles  had  one  uni- 
*^  form  fixed  fenfe  to  thefe  words,  and  the  whole  new- 
*^  teftament  is  writ  to  a'fcertain  to  us  in  what  fenf? 
*'  they  underftood  them.  Every  one  who  believes 
*«  that  Jefus  is  the  Chrift^  in  a  different  fenfe  from  the 
*'  apoftles,  or  who  maintains  any  thing  in  connexion 
*'  with  thefe  words  fubverfive  of  their  real  meaning, 
*«  believes  a  falfehood  ;  fo  his  faith  cannot  favc  him". 
What  is  here  offered  is  partly  true,  and  partly  falfe, 
T^ie  apoftles,  far  from  having  always  had  *«  one  uni- 

forn; 


paritcularly  afcertatned.        89 

fpe6l  to  the  great  do6lrines  of  the  gofpeljbut  their 
^*  faith  was  dead".  It  did  not  fhew  itlelf  to  be 
a  living  powerful  fpring  of  a6lion  •,  .as  it  woul4 
have  done,  if  the  perfuafion  of  their  minds  had 

been 

form  fixed  fenfe"  to  this  propofition,  Jefm  h  theChriJi^ 
certainly  entertained,  in  different  periods  of  their  a- 
poftolic  life,  widely  different  tho'ts  about  it.  As  has 
been  raid,pag.77,78.  before  the  death  and  refurre^lion 
of  our  Lord,  and  yet  after  the  apoftles  were  jultifie^ 
believers,  the  obedience  of  Chrift  to  the  death  of  the 
crofs,  as  the  great  atonement  for  the  fms  of  men,  was 
not  included  in  their  idea  of  his  being  the  ChrijL 
They  had  then  no  conception  of  him  in  this  view  of 
his  character  ;  which,  I  am  ready  to  think,  our  author 
would  make  a  damning  fault  in  the  belief  of  thofe, 
who  fhould  now  profefs  faith  in  him  as  the  Chriji^  be- 
caufe  it  would  leave  out  of  thefe  words  one  of  the 
moft  effential  truths  contained  in  them.  Nay,  after 
the  death  and  refurre£tion  of  our  Lord,  the  meaning 
of  this  capital  article,  in  its  full  latitude,  was  but  gra- 
dually opened  to  them.  Even  Peter  himfelf,  a  con- 
fiderable  number  of  years  after  the  defcent  of  the  Holy 
Ghofl  upon  the  apoftles,  needed  a  vifion  from  heaven 
to  inftruft  him  in  this  truth,  that  "is  now  ea(ily  under- 
ftood  by  every  one,  namely,  that  there  is  "  no  differ- 
ence in  Chrift  Jefus  between  Jews  and  Gentiles",  as 
by  *^  his  crofs  he  has  broken  down  the  partition-wall'*, 
and  placed  mankind,  without  diflindtion,  upon  the 
fame  foot  in  point  of  acceptance  with  God.  Without 
all  doubt,  the  apoftles  themfelves,  and  other  believers 
in  their  day,  put  more  or  lefs  into  the  meaning  of  the 
above  propofition,  according  to  the  meafure  of  their 
knowledge  in  the  things  pertaining  to  the  kingdom  of 
Chrift.  And  believers,  juftilied  ones  I  mean,  have  all 
along  done  fo  ;  and  they  do  the  fame  now  :  Tho',  1 
would  add,  it  was  certainly  a  truth  in  the  apoftles 
days,  and  in  every  age  fince,  and  always  will  be  in 
ages  yet  to  come,  that  whofoever  mixes  with  thefe 
^ords,  ^efus  is    the  Chriji^  errors  that    are  c^tn- 

tially 


90  TleNature  of  Faith  j  as  juftifying^ 

been  of  the  right  kind  ;  what  I  mean  is,  if  it  had 
been  that  affent  which  is  always  the  cafe,  when 
faith  is  connefted  with  juftification.  * 

And 

tially  deftrucS^ive  of  the  grand  truth  intended  to  be 
conveyed  by  them,  believes  with  a  faith  that  cannot 
fave  him.  And  the  fame  may  be  faid  of  thofe  alfo, 
who  leave  out  of  this  proportion,  in  their  conception 
of  it,  thofe  ideas,  without  which  it  would  not  include 
the  truths,  that  are  fundamentally  neceflary  to  the 
juftification  of  life.  But  then,  it  fhould  be  remem- 
bered, neither  our  author,  nor  any  other  fallible  man, 
however  felf-fufficient,  can  run  the  line,  with  fuch 
precifion, bet  ween  what  may,  and  may  pot,  be  left  out 
of  the  above  grand  article,  as  to  fay,  with  any  manner 
of  certainty,  applying  what  he  fays  to  particular  pcr- 
fons,  that  they  muft  believe  it  in  juft  fuch  a  fenfe,  or 
their  faith  will  be  a  <*  lie",  or  "  effentially  mixed  with 
falfehood",anQ  '*  fo  cannot  fave  them".  The  omnifci-^ 
cntGodjwho  only  knov/s  men's  capacities,  fuuation  in 
life,  opportunities,  advantages,  and  the  like,  which 
are  infinitely  various,  is  the  alone  infallible  judge  in 
this  matter  ;  and  he  ought  accordingly  to  be  confidered 
as  fuch  :  Nor  fhould  any  prelume  to  take  that  work 
into  their  hands,  which  is  properly  his,  and  he  only 
is  fit  for. 

*  It  may  be  added  to  what  has  been  faid  above,  our 
Lord,  in  his  exphnation  of  the  parable  of  the  fower, 
exprefly  declares,  that  the  ftony-ground-hearers  '*  re- 
ceived the  feed",  that  is,  the  word  of  truth  as  it  had 
been  preached  to  them.  Their  fault  therefore  was, 
not  that  they  believed  a  lie,  inftead  of  the  truth  \  but 
their  perfuafion  of  the  truth  was  flighty  and  fuperfi- 
cial,  and  for  this  reafon  infufficient  to  bear  the  tryal 
of  hard  treatment  for  the  truth's  fake.  The  fame 
thing  he  fays  of  the  thorny- ground-hearers  :  They 
alfo  '*  received  the  feed",  that  is,  the  pure  word  of 
God.  What  they  believed  was  the  truth  \  but  their 
faith,  not  being  a  well-rooted  and  deeply  fixed  per- 
fuafion 


particularly  afcertaimd.         9E 

And  this  likewife  is  the  great  fault  of  the  faith 
of  chriftians  at  this  day.  It  does  not  lie,as  I  ima- 
gine, unlefs  in  here  and  there  a  detached  inftance, 
in  fatal  miftakes  about  the  truth.  The  incarna- 
tion, hfe,  death,  refurredion  and  exaltation  of 
Chrift,  and  the  great  articles  conne6ted  herewith, 
and  dependent  hereon,  ftand  true  in  the  minds  of" 
mod  chnltians,  at  leaft  in  this  part  of  the  world  : 
Nor  do  they,  as  I  conceive,  commonly  mix  falfe- 
hood  with  them,  at  leaft  in  fo  grofs  a  fenfe  as  to 

be 

fuafion  of  mind,was  over- powered  by  ^<the  cares  of  the 
world,  and  the  deceitfulnefs  of  riches".  And  tis  ob- 
fervable,  the  fpecial  reafon  our  Lord  gives,  why  the 
good-ground -hearers  bro't  forth  fruit,  and  in  plenty, 
is,  not  meerly  that  they  believed  the  truth,  which  the 
others  did  not  \  but,  having  "  heard  the  word,  they 
KEPT  it"  ;  that  is,  they  retained  the  word,  the  truth, 
in  their  hearts  by  frequent  recolledlion,  and  thorow 
confideration.  In  Matthew,  the  words  are,  "  he 
that  received  the  feed  into  the  good  ground,  is  he  that 
heareth  the  word,  and  underftandeth  it".  Our  author 
puts  an  emphafis  upon  this  word  understandeth, 
printing  it  in  capitals,  pag.  305.  as  tho'  the  reafon  of 
the  fruitfulnefs  of  this  kind  of  hearers,  in  oppofitjon 
to  the  unfruitfulnefs  of  the  other,  lay  in  this  only, 
that  they  understood  the  truth,  and  precifely  in 
the  fenfe  that  he  is  pleafed  to  put  upon  it  too  ;  while 
the  other  miftook  it,  or  fo  corrupted  it  with  falfehood, 
that  they  really  believed  a  lie  inftead  of  the  truth.  But 
it  fhould  be  remembered,  the  original  word,  cw.i)fQbiy 
may  as  well  be  rendered  considereth,  as  under- 
ftandeth. So  tis  rendered,  Mark  6.  52.  And  this 
tranflation  is  certainly  the  moft  proper  in  the  paflage 
we  are  upon,  as  Luke  ufes  another  word,  which  very 
plainly  afcertains  the  meaning  of  our  Lord.  ''Hav- 
ing heard  the  word,  they  kept  it"  ;  which  certainly 
implies  recollection,  attention,  confideration  :  How 
otherwife  was  it  morally  poflible,  the  word  ftiould 
have  been  "  kept",  retained  in  their  minds  ? 


92  TheNature  of  Faith  ^  cisjujlifyingy 

be  juftly  chargeable  with  wholly  fubverting  their 
real  meaning.  And  yet,  they  are  far  from  being 
the  fubjedts  of  a  faith  that  juftifies.  And  the 
reafon  is,  becaufe  the  affent  of  their  minds  to  the 
report  of  the  gofpel,  is  not  of  the  right  kind. 
Tis  the  produce  of  education  and  tradition,  rather 
than  the  teflimony  of  God.  Tis  a  feeble  inope- 
rative perfuafion,  little  afFedling  their  hearts,  or 
influencing  their  lives.  They  receive  the  great 
do6lrines  of  chriftianiiy  as  fpeculations,  not  im- 
portant realities.  They  don't  cxift  in  their  minds, 
truths  of  God  in  which  they  are  deeply  concern- 
ed. This,  as  I  take  it,  is  the  faith  of  moft  chri- 
flians,  fo  called.  It  nearly  refembles  that  dead 
faith,  which,  in  the  apoftle  James's  account,  is  of 
no  value  to/the  purpofes  of  falvation. 

Not  but  that  there  are  fome,  whofe  perfuafion 
of  revealed  truths  may  have  a  very  powerful  in- 
fluence upon  them,  tho'  they  are  yet  in  an  un- 
juftified  ftate.  They  may  herefrom  be  excited 
to  a  care  of  amending  their  lives,  and  may  go  a 
great  way  in  the  reformation  of  them.  So  it 
was  with  thofe  to  whom  the  apoftle  Peter  writes, 
who,  "  having  efcaped  the  pollutions  of  the  world, 
thro'  the  knowledge  of  theLord  and  Saviour  Jefus 
Chrift,  were  again  entangled  therein,  and  over- 
come". *  They  may  herefrom  alfo  have  their 
pafllons  and  aff^edlions  ftrongly  put  into  motion. 
This  is  often  the  cafe  in  regard  of  the  pafTion  of 
fear,  which  may  occafion  very  painful  fenfations 
in  the  breafts  of  finners,  from  an  apprehenfion 
of  the  wrath  of  God  due  to  them  on  account  of 
their  flns.     And  their  other  affections  likewife 

may 

*  a  Pet.  2.  20. 


particularly   afcertatned.        93 

may  be  fenfibly  wro't  upon.  They  may  gladly 
attend  the  inftitutions  of  religion,  hearing  the 
word  with  joy  ;  as  was  the  cafe  of  fome  in  our 
Saviour's  day,  who,  "  not  having  root  in  them- 
ielves,were  by  &  by  offended".*  Yea,  they  may 
have  railed  in  them  defires,hopes  and  joys, which, 
to  all  appearance,  are  like  their's,  whofe  faith  is 
accompanied  with  juftification.  This  feems  to 
have  been  the  cafe  of  thofe,  fpoken  of  in  the 
epiitle  to  the  Hebrews,  who,  tho'  they  had  been 
"  enlightened,  tafted  of  the  heavenly  gift,  par- 
took of  the  Holy  Ghoft,  and  tafted  of  the  good 
word  of  God,  and  the  powers  of  the  world  to 
come",  yet  afterwards  "  fell  away'*,  fo  as  that  it 
was  "  impoffible",  extremely  difficult,  "  to  renew 
them  again  to  repentance",  f  Tis  paft  all  doubt, 
that  the  truths  of  the  gofpel,  where  men's  per- 
fuafion  with  reference  to  them  falls  fhort  of  that 
which  is  faving,  may  produce  very  confiderable 
efFeds  in  them,  and  thefe  fo  like  to  the  eff^ecfts 
of  that  faith  which  is  precious,  and  v/ill  endure 
the  tryal,  that  it  may  be  difficult,  if  poffible,  to 
diftinguilli  between  them  :  Nay,  the  very  fub- 
jeds^thefe  effedls  may  be  deceived  by  them, 
imagining  they  are  poflefTed  of  a  faith  that  will 
fave  them,  when  in  reaUty  they  are  not. 

I  The  faith  that  will  fave  a  man,  is  of  a  "fpecial 
kind".  Tis  a  perfuafion  of  foul,  the  properties 
of  which  quite  differ  from  thofe  of  the  other 
perfuafion  we  have  been  fpeaking  of  Three 
properties  are  infeperable  from  it.  The  firft 
refpefts  "  the  ground  or  reafon  of  it"  -,  the  fe- 
cond,  the   "  objed   about  which   it  is   conver- 

fant"  5 
*  Matth.  13.  a  I,        t  Heb,  6.  4,  5,  6. 


9  4    The  Nature  oJFaith  as  juftifytng^ 

fant"  ;  and  the  laft,  the  *'  operation  of  it". 
Each  of  thefe  I  fhall  a  little  dilate  upon,  that 
1  may  make  my  meaning  plain  and  intelligible 
to  you. 


SERMON 


par  titular  ly  afcertained.         95 


SERMON   IV. 


T^rlTH  refped  to  this  perfuafion,  which   is 
yy     connedled  with  a  man's  being  in  a  favcd 
flate,  the  "  ground'*  or  "  realon"  of  it  is 
the  witnefs  of  God,     He  fees  God  fpeaking  in 
the  facred  fcriptures,  and  admits   the  dodlrines, 
there  contained,  into  his  mind,  as  undoubted  ve- 
rities, becaufe  teftified  to  as  fuch  by  the  faithful 
God.     Hence  that  defcription  of  faving  faith, 
''  he  that  receiveth  his  teflimony  [the  teftimony 
of  Chrift]  hath  fet  to  his  feal  that  God  is  true  ; 
for  he,  whomGod  hath  fent,  fpeaketh  the  words 
of  God".  *     Hence  alfo  the  apoftlc  Paul,  giving 
an  account  of  the  faith  of  the  Theflalonians,  for 
which  he  "  thanked  God  without  ceafing",  does 
it  in  that  language,  "  when  ye  received  the  word 
of  God,  which  ye  received  of  us,  ye  received  it 
not  as  the  word  of  man, but  (as  it  is  in  truth)  the 
word  of  God". -|-     When  the  faith  men  are  the 
fubjeds  of  is  juftifying,  the  true  bottom  of  it  is- 
the  teftimony  of  God.     They  have  a  view  of  God, 
as  fpeaking  in    the  facred  books,  different  from 
what  they  had  before.     They  don't  now  read  the 
fcriptures  meerly  as  the  writings  of  apoftles,  or 
prophets,  but  as  the  writings  of  God  ;  and  God 

as 
*  Job.  3.  II,  34.  t  I  Their.  2.  13. 


5  6  The  Nature  of  Faith  ^  as  juftifying^ 

as  trnly  appears  to  them  in  thefe  writings,  as  tho' 
^e  ipake  the  things  that  are  here  wrote.  And 
herein  the  perfuaiion  of  believers,  that  are  in 
Chrifl,  differs  from  that  of  others,  who  are  nor. 
Others  are  perfuaded  of  the  truth  of  chriftianity, 
as  the  Mahomitans  are  perfuaded  of  the  truth  of 
the  Alcoran  :  They  weie  told  it  for  truth  by 
their  fathers  ;  it  was  lo  handed  down  to  them, 
by  tradition  :  Or  fhould  their  perfuafion  be  bet- 
ter grounded,  as  being  the  fruit  of  enquiry  in- 
to the  evidences  upon  which  chriftianity  is  efta- 
blifhed,  they  may  ftill  want  that  lively  perception 
of  God,  as  teftifying  to  the  truth  of  the  gofpfel, 
which  is  always  the  true  reafon  of  the  faith  of 
thofe,  who  fhall  be  faved.  Perhaps,  as  Dr.  Oweri 
reprefents  the  matter,  *  God  has  impreifed  on 

his 

*  I  was  at  the  painsj  more  than  twenty  years  ago,  to 
make  a  fummary  abftraft  of  the  Doctor's  arguing  up- 
on this  point,  as  contained  in  a  fhoit  treatife  of  his, 
on  "  the  authority  or  infpiration  of  the  fcriptures'\ 
it  is  in  the  following  words.  *'  The  facred  fcripture 
carries  with  it  its  own  evidence  ;  and  this,  in  fo  clear 
and  full  a  manner,  that  there  is  no  need  of  any  thing, 
befides  the  fcripture  itfelf,  to  prove  its  divine  original. 
It  has  fuch  vifible  fignatures  of  a  divine  hand,  that  tis 
but  looking  into  it,  and  we  may  be  fufficiently  con- 
vinced, it  had  God  for  its  author.  Tis  with  the 
ivords  of  God^  as  with  his  works.  There  is  no  need  of 
any  foreign  help,  of  any  extraneous  evidence,  to  prove 
that  the  works  of  God  are  his  works.  They  carry 
along  with  them  evident  demonftrative  marks  of  a 
divine  hand.  Tis  but  viewing  them,  and  we  may 
behold  that  in  them,  which  will  aflure  us,  they  had 
God  for  their  author.  In  like  manner,  it  may  faid  of 
the  zvords  of  ^God  \  they  carry  along  with  them  fuch 
evident  traces  of  majefty,  wifdom,  holinefs,  juftice 
%n^  goodnefs,  that  tis  but  confidering  them,  and  we 

{hall 


particularly   a/cert ained,  97 

his  revelations,  contained  in  the  fcriptures,  fuch 
fignatures  of  his  wifdom,  power,  holinefs,  juftice, 
goodnefs,  tiuth  and  faithfulnefs,  with  all  the  reft 
of  his  adorable  perfe6lions,that,at  all  times,and  in 
all  places,  they  are  capable  of  declaring  them- 
felves  to  be  his,  and  of  being  perceived  to  be  fo, 
and  in  fuch  a  light  as  to  become  the  ftrongeft 
ground  of  affent  to  the  mind. — But  however  this 
be,  the  man,  whofe  faith  is  faving,  has  this  view 
of  them,  and  a6tually  fees  and  hears  God  fpeak- 
ing  in  them  ;  which  is  not  the  cafe,  where  th§ 
faith  is  only  common. 

H  The 

fhall  know  they  ^re  ftot  human,  but  divine.  Not 
that  all  are  able  to  fee  the  marks  of  a  divine  hand  in 
the  holy  fcriptures.  But  then,  this  arifes,  not  frora 
their  not  being  to  be  feen  there  ;  but  from  that  igno=- 
rance,  with  which  *'  the  god  of  this  world  has  blinde^ 
men's  minds'*  3  as  is  fometimes  the  cafe,  in  regard  of 
the  worhy  as  well  as  words  of  God.  Some  men  have 
fo  ^'  darkened  their  hearts**,  that  they  can  fee  nothing 
of  God  in  any  of  his  worksy  neither  his  wifdom,  nor 
power,  nor  goodncfs  j  tho*  thefe  things  are  fo  plainly 
vifible,  that  tis,  one  would  think  impolfible,  but  they 
fhould  be  difeerned  by  all  i  and  the  fame  perfections 
of  God  are  fo  fully  manifefted  by  his  words^  that  if 
they  can't  be  perceived,  it  muft  be  becaufe  men  have 
not  eyes  to  fee ;  or,  "  in  feeing,  they  will  notperceive*% 
The  bible,  wherever  it  goes,  carries  along  with  it,  its 
own  evidence.  It  has  that  in  it,which  will  forever  dif- 
criminatc  it  from  all  human  writings.  So  much  ofGod 
is  vifible  in  it,  that  whoever  reads  it,  ajid  is  free  frprn 
prejudice  and  paffion,will  and  mu^  own  it  te  be  ofQqd^ 
As  God,  when  he  created  the  world,  and  the  things 
that  are  therein,left  fuch  characters  of  ^^eternal  pow^r, 
andGod'head  "  on  them,  as  evidently  point  out  fiheir 
author  ;  and  fo  fuited  them  to  ftrike  convi<£tion  intg 
the  minds  of  all  rational  creatures,  that,  without  any 
©tb^r  te^im^>ny  from  himfelf;,  or  any  thing  elfe^  wnder^ 


98   TheNature  oJFatth^as  jujlijying^ 

The  next  property  of  this  perfuafion,  which  is 
conne(5ted  with  life,  reipeds  the  "  objed  believ- 
ed". And  this  appears  in  apeculiar  light.  Some, 
it  may  be,  before  they  were  the  fvibjeds  of  this 
perfuafion,  had,  by  the  help  of  realon  and  reve- 
lation, formed  conceptions  of  the  attributes  of 
God  that  were  right  and  juft  \  and  had  been  led 
alfo  into  fentiments  concerning  the  mediatorial 
undertaking  of  Chrift,  and  the  feveral  offices  he  ' 
has  fuflained  and  executed  as  redeemer,  that  had 
no  elTential  mixture  of  falifehood  with  them. 
Thofe,  whofe  belief  of  the  gofpel  is  not  juliify- 
ing,  may  yet  be  men  of  confiderable  attainments 
in  chnftian  kno^^ledge.  They  may  be  well  ac- 
quainted with  the  dodrines  of  faith,  and  em.brace 
them  in  their  fimplicity,  as  "  once  delivered  to  the 
faints",at  leaft  without  conftruing  them  in  a  fenfe 
deftrudlive  of  their  real  meaning.  Doubtlefs, 
many  among  the  juftified,  before  their  being  en- 
dowed with  the  faith  by  which  they  were  jufti- 

fied 
the  naked  confideration  of  what  they  are,  they 
fully  declare  their  creator  ;  infomuch  that  they  are 
wholly  without  excufe,  who  will  not  learn  and  know 
him  from  thence  :  So  in  giving  out  his  word  to  be  the 
bafis  of  the  new  creation,  he  has,  by  his  fpirit,  implan- 
ted in  it,  and  imprefled  on  it,  fuch  evident  marks  of 
the  glories  of  his  nature,  that,  without  any  other  wit- 
nefs,  it  declares  itfelf,  at  all  times,  and  in  all  places, 
to  be  his,  and  fo  makes  good  its  own  divine  authori- 
ty, as  that  the  rcfufal  of  it,  upon  its  own  evidence^ 
brings  unavoidable  condemnation  on  the  fouls  of 
men  ".  This  reafoning  of  the  Dodor  will  not  appear 
triffling  to  confiderate,  well-difpofed.  perfons.  Per- 
haps, the  morc?*clofely  it  is  attended  to,  the  better  fitted 
it  will  be  found  to  itrike  the  mind  with  conviction. 
Iiperfe<5f]y  falls  in  with  the  experience  of  thofe,  who 
are  '*  believers  unto  life".  They  behold  the  fcripture;? 
m  this  light. 


particularly  afcertained.  99 

fied,  were  perfons  of  this  charafter.  But  they 
did  not,  till  they  were  pofTelTed  of  this  faith,  ap-r 
prebend  thefe  truths  as  they  do  now.  They 
were  then  matters  of  fpeculative  opinion,  rather 
than  folid  belief ;  but  now,  they  have  a  real  and 
lively  exiftence  in  them.  Light  has  Ihone  into 
their  minds,  and  call  fuch  a  luilre  on  thefe  truths, 
that  they  lee  them  in  their  divinity,  glory,  and 
conTlituted  connexion  with  men's  everlafting 
well  or  ill  being.  They  don't  now  entertain  them 
in  their  tho'ts,  as  matters  of  fcience  only,  but 
truths  of  the  neareft  and  moft  folemn  concern. 
They  are  ready  to  wonder  they  could  be  fo  little 
influenced  by  them,  they  have  now  fo  clear  and 
full  a  view  of  their  certain  reality,  and  infiaite 
importance  :  Or  if  eheir  perception  of  thefe  truths 
awakened  their  fears,  or  raifed  their  hopes,  or 
put  them  upon  religious  endeavours,  they  were 
not  fuch  as  gave  them,  what  the  fcripture  calls, 
a  '*  fpiritual  difcerning  of  fpiritual  jthings'*, 

And  this  perception  of  gofpel-truths  is,  perr 
haps,  the  chief  thing  intended  by  that  "  illumi*^ 
tiation  of  the  fpirit",  on  account  of  which  finners 
are  faid,  in  the  new-teftament,  to  have  their  "  un* 
derftandings  enlightened",  their  "  eyes  opened"  % 
to  be  "  turned  from  darknefs  to  Jight"^  an4 
the  like. 

Those  indeed  who  were  in  hcathenifh  darker 
nefs,  when  the  gofpel  was  firft  preached  |othemj> 
(as  was  the  cafe  of  the  greateft  part  of  the  world, 
in  the  apoftles  days)  might  p  operly  enough 
be  faid  to  be  ''  of  the  day,  and  not  of  the  night'V 
as  the  truths  of  the  chriftian  religion,  which  thef 
were  before  totally  ignorant  of^  wer*?  nPW  extern 


100  TheNature  ofFaith^  asjufiifying^ 

nally  revealed  to  them.     They  might  well   be 
amazed  to  think  of  their  former  ignorance,  in 
comparifon  with  their  prefent  knowledge  ;  and 
thofe  who  were  thus  "  darknefs**,  mighty  without 
a  figure,  be  faid  to  be  "  light  in  the  Lord"  \  yea» 
to  be  "  called  out  of  darknefs  into   marvellous 
light".     But  ftill,  in  regard  even   of  thefe  hea- 
then, the  truths  of  the  gofpel,  however  manifeft- 
ed  externally  to  them,  were   infufficient  to  their 
being  "  transformed   by  the  renewing  of  their 
mind",  but  by  their  being  accompanied  with  an 
internal  influence  of  the  fpirit,  whereby  their  eyes 
were  opened  to  fee   them  in  fuch  a  light  as  to 
convince  their  confciences,  affedt  their  hearts,  a- 
waken  their  powers,  and  become  a  powerful  prin- 
ciple of  adlion  in  them. 

And  this  is  that  influence  of  the  fpirit  which 
is  now  principally  needed,  and  wherein  principally 
confifls  his  work  in  enlightening  the  minds  of 
finners.  It  does  not  lie,  as  feme  may  be  ready 
to  imagine,  in  giving  them  new  revelations,  in 
fuggefting  to  their  tho*ts  new  truths,  which  the 
world  knew  nothing  of  before  •,  but  in  fetting 
thofe  old  truths,  which  are  contained  in  that  pub- 
lic, {landing,  authentic  revelation  of  the  divine 
mind,  the  holy  bible,  before  their  view,  in  fuch 
a  convincing  commanding  light,  as  that  they  fee 
them  in  their  reality,  and  importance,  and  lo  as 
to  be  powerfully  excited  by  them.  Thus  it  is 
with  all  juftified  believers.  They  fee  the  truth 
in  this  divine  and  fpiritual  light  ;  which  is  not 
the  cafe  with  others,  whofc  faith  comes  fhort  of 
that  which  is  faving. 

Ths 


particularly  afcertmned.       lol 

The  lad  property  of  this  juftifying  perfuafion 
rcfpeds  its  "  influence,"  or  "operation".*     And 
H  3  this 

♦Our  author  fays,  page  301.  "the  queftion  about  faith 
muft  be  fet  afide,  where  the  inquiry  turns  upon,  how 
a  man  is  afFeded  by  a  teftimony  of  what  he  believes"? 
Tis  undoubtedly  true,  the  efFefts  of  faith  are  not  faith  ; 
and   to  move  a  queftion  that  would   turn  upon  this 
point,  would  be  to  afk,  whether  the  effect  and   the 
caufe  are  the  fame  thing  ?  Which  would  be  to  invert 
the  order  of  nature.     But  ftill,  it  may  be  highly  proper 
to  inquire,  how  a  man  is  afFeiEled  by  his  faith  ?  And 
this,  in  order  to  his  knowing  whether  his  faith  is  faving. 
He  cannot  indeed,  in  any  other  way,  attain  to  this 
knowledge.    Our  author  very  j  uftly  obferves  page  303. 
**  that  a  difference  often  takes  place  between  the  con- 
feffion  of  the  mouth,  and  the  belief  of  the  heart,  which 
time  onlycan  difcover**.  He  fays  again  p. ibid.  *'  what  a 
man  believes  in  his  heart,  will  certainly  influence  his 
conduit  in  life.     God  bare  witnefs  to  the  apoftles,  as 
having  unfeigned  faith  as  influenced  by  the  fpirit  of  it 
in  their  lives  .  It  may  therefore  be  aflRrmed,  with  the 
permiflionof  this  author,  if  he  will  be  confiftent  with 
iiimfelf,  that  that  belief  of  the  gofpel-report  will  not 
fave  a  man,  which  will  not  influence  his  condu£t  iriL 
life.     How  then  is  it*'  to  fet  afide  the  queftion  about 
faith "  to  inquire,  how  a  man   is  affe£ted  by  what  he 
believes  ?  Muft  he  not  thus  inquire,  if  he  would,  up- 
on folid  grounds,  befatisfied,  that  his  faith  is  unfeign- 
edly  that,  which  the  fcripture  conne<Els  with  thejuftifi- 
cation  of  life  ?  His  faith   may  be  this  faving  one  in 
the  view  of  Gqd,  as  it  lies  a  naked  perfuafion  in  his 
mind  ;  but  it  muft  ftiew  itfelf  to  bcfuch  by  its  effects, 
or  the  man    himfeif  can*t  iuftly  entertain  this   tho't 
of  it.     In  defcribing  the  faith  therefore  that  is  faving, 
tis  really  necelfary  to  fpeak  of  it,  not  only  as  a  per- 
fuafion of  the  truth,  but  fuch  a  perfuafion  of  it  as  will 
fhew  itfelf  in  works.     This  is  the  grand  criterion  of 
its  nature  as  faying  ;  by  this  it  is  diftinguifticd  frorn 
all  counterfeits.     It  is  the  root,  feed,  or  firft  princi* 
pie,  from  whence  proceeds  all  that  a  m^n  ever  is,  as  a 

chrjfti^n, 


162  7leNature  ofFaith.as  juJJiJying^ 

this  is  of  fuch  a  nature,  as  that  the  man  poffefled 
of  it  will  be  quite  altered  from  what  he  was.     A 
new  being  is,  as  it  were,  given   to  him.     He  is 
furnifhed  with  new  fprings  of  motion  and  adion. 
He  has  that  within  him,  which,  with  the  concur- 
ing  influence  of  the  Spirit,  always  in  readinefs  to 
be  afforded  to  him,  will  change  the  bent  of  his 
heart,  give  a  new  turn  to  his  affections,   and  dif- 
pofe  him  to  walk    in  newnefs  of  life.     Nor  will 
it  fail  of  producing  thefe  effe(5ls.     His  faith  in- 
deed is,   feminally  and  virtually,  the  "  new  man 
in  Chrift"  -,  the  "  workmanfhip  of  God,  created 
again   to  good  works".     It  is,   in  embrio,    the 
"  gofpel  penitent"  ;  the  "  chrillian  convert"  ;  the 
"  new-born  creature'*  ;  the  finner  "  quickened, 
who  was  dead  in  trefpaffes  and  fins"  -,  the  man 
*'  transformed  by  the  renewing  of  theHolyGhoft", 
fo  as  to  be  not  "  conformed  to  this  evil  world". 
It  is,  in  one  word,  every  thing  in  the  root,  prin- 
ciple, and  firfl  beginning,  that  is  any  where  con- 
ne6l:ed,  in  the  bible,  with  that  eternal  life,  which 
is  the  great  promife  of  the  gofpel. 

It  may  accordingly  be  obfefved,  this  account 
of  that  perfuafion  of  the  truth,  which  is  conneded 
with  falvation,perfedly  coincides  with  the  defcrip- 
tions  that  are  frequently  given  of  it  in  the  facred 
fcriptures.  Tis  a  faith  that  purifies  the  heart. 
*'  Purifying  their  hearts  by  faith".  *  Tis  a  faith 
that  is  accompanied  with  the  new-birth.  "  Who- 
foever  believeth  that  Jefus  is  the  Chrift  (that  is, 
in  the  laving  fenfe)  is  born  of  God^'.  -f-     Tis   a 

faith 
chriftian,  In  deed  and  in  truth  ;  and  it  ought  therefore 
to  be  reprefented,  notmeerlyas  aperfuafior^  of  gofpel- 
truth,  but  a  perfuafion  of  this  fort  or  kind. 

*  Aas  IS-  9-  t  I  Joho  5.  I. 


particularly  afcertained.        103 

feith  that  will  fandifie  the  man,  that  pofTefTes  it. 
"  Which  are  fandiified  by  faith  in  me",  in  Jefus 
Chrift.  *  Tis  a  faith  that  works  by  love.  "  Nei- 
ther circumcifion  availeth  any  thing,  nor  uncir- 
cumcifion,  but  faith  that  worketh  by  love",  love 
to  God  and  man,  "  the  two  commandments  on 
which  hang  both  the  law  and  the  prophets",  -f 
Tis  a  fairh  that  overcometh  the  world.  "  This 
is  the  vi£iory  that  overcometh  the  world,  even 
our  faith.  Who  is  he  that  overcometh  the  world, 
but  he  that  believeth  that  Jefus  is  the  Son  of 
God"  tX  In  a  word,  tis  a  faith  that  will  fhew  it- 
felf  in  all  gofpel  good  works.  "  Wilt  thou  know, 
O  vam  man,  that  faith  without  works  is  dead  ? 
For  as  the  body  without  the  fpirit  is  dead,  fo  faith 
without  works  is  dead".  § 

It  will,  perhaps,  more  ftrikingly,  and  at  the 
fame  time  more  familiarly,  convey  to  you  an  idea 
of  this  perfuafion  of  mind,  as  a  principle  of  the 
powerful  irfluence  we  have  defcribed,  fhould  it 
be  exemplified  to  you  by  fome  fignal  inftances. 
The  firR-  I  would  mention  fliall  be  that  of  Abra- 
ham. And  I  the  rather  chufe  to  begin  with 
him,  becaufe  he  is  reprefented  by  the  apoftle 
Paul,  II  as  "  the  father  of  all  that  believe",  whe- 
ther under  the  jewiih  or  chriflian  difpenfation  5 
that  is,  their  father,  fo  as  that  they  muft  refem- 
ble  him  in  faith,  in  order  to  its  being  *'  imputed 
to  them  alfo  for  righteoufnefs". 

And  what  is  the  idea  the  fcripture  gives  us  of 
the  faith  of  Abraham  ?  Evidently  this,  that  it 
was  a  practical  principle,  or,  in  other  words,  fuch 

H  4  a 

*  Afts  26.  18.        t  Gal.  5.  6.      X\  Joh.  5.  4,  5. 
§  Jam.  2.  20.  26.         II  Rom.  4.  11,  iz. 


io4  TheNatuye  of  Faith  a$  juftifying^ 

k  J^erfuafion  of  the  exiftence,  perfedions,  moral 
government  and  revelations  of  God,  as  difpofed 
and  influenced  him  to  honor  the  divine  authori- 
ty, by  chearfully  complying  with  its  commands, 
wherein  they  were  made  known,  whatever  diffi- 
culty might  attend  an  obedient  regard  to  them  ; 
illuflrious  patterns  of  which  are  fet  before  our 
view,  by  the  facred  pen-men. 

He  received  a  command  from  heaven,  in  thofe 
words,  *  "  get  thee  out  of  thy  country,  and  from 
thy  kindred,  and  from  thy  father's  houfe,  unco  a 
land  which  I  will  Ihew  thee.  And  I  will  make 
thee  a  great  nation,  and  will  blefs  thee,  and  thou 
fhiilt  be  a  bleffing".  Great  things,  it  is  acknow-*- 
ledged,  were  promifed  to  engage  his  obedience 
to  the  heavenly  call  \  but  ftill  he  mufl  quit  his 
country,  forfake  his  friends  &  relatives,  yea,  and 
leave  his  father's  houfe,  that  he  might  go  whither 
he  knew  not.  We  can't  make  his  cafe  our  own, 
and  not  perceive  the  difficulty  of  the  tryal  he  was 
now  put  tO/  And  what  was  the  refult  ?  Why, 
his  faith  in  God  inclined  and  enabled  him  to  3 
ready  fubmiffion  to  the  divine  pleafure.  So  we 
read,  f  "  by  faith  Abraham,  when  he  was  called 
to  go  out  unto  a  place,  which  he  fliould  after- 
v/ard  receive  for  an  inheritance,  obeyed". 

A  LIKE,  but  far  more  fevefe,  command  was 
that,  \  "  take  now  thy  fon,  thine  only  fon  Ifaac 
whom  thou  loveft,  and  get  thee  into  the  land  of 
Moriah,  and  offer  him  there  for  a  burnt-offering, 
iapon  one  of  the  mountains  which  I  will  tell  thee 
of".  What  an  amazing  gradation  is  this !  It  feems 
calculated,  in  its  manner  of  delivery,  to  engage 

all 

^  Gen.  \%.  r,  ?,.        f  Heb.  11.  8.      %  Gen.  t%,  1. 


particularly  a/certain^.       105 

all  the  fofter  pafTions  of  the  human  mind,  againft 
a  complyance  with  it.     It  muft  be  "  his  fbn'\  his 
own  flelh  and  blood,  himfelf  exiftmg  in  the  per- 
fon  of  his  offspring.     It  muft  be  his  "  only  fon 
Ifaac".     There  is  a  Angular  emphafis  in  this. 
For  "  Ifaac"  was  the  fon  given  him  in  his  old-age, 
beyond  the  ordinary  courfe  of  nature,  and  in  ful- 
fillment of  a  divine  promife.     And  it  was  this 
fon  in  fpecial,  this  fon  only,  thro'  whom  "  his 
feed",  according  to  the  express  word  of  God, 
"  could  be  reckoned".     This  '"  fon  Ifaac"  might 
well  be  the  delight  of  his  heart,  the   deareft  to 
him  of  any   obje6b  in  this  world.     Tis  therefore 
faid,  "  thine  only  fon  Ifaac  whom  thou  loveft". 
And  what  was  he  to  do  with  this  fon  of  his  love  ? 
It  follows,  ''  get  thee  into  the  land  of  Moriah, 
and   offer  him  there  for  a  burnt-offering".     A 
moft  extraordinary  command  !  God  never  before 
called  Abraham  to  fo  fevere  a  tryal,  and  the  like 
he  has  never  fmce  put  any  other  man  to.     Twas 
not  eno'  that  he  muft  part  with  this  fon  by  death  ; 
twas  not  eno*  that   he  muft  part  with    him  in  a 
bloody  manner  :  But  he  muft,  in  his  own  perfon, 
with  his  own  hands,  *'  flay  him  for  a  facrifice  to 
the  Lord"  ;  yea,  and  after  he  had  flain  him,  he 
muft  confume  his  body  in  the  fire"  :  Otherwife  he 
could  not  have  offered  him  for  a  *'  burnt-offer- 
itlg",  according  to  the  command  he  had  received 
from   God.  *  Let  any  man  that  is  a  father  look 
within,  and  attend  to  the  working  of  his  own 
bowels,  and  this  will  tell  him,  beyond  all  lan- 
guage, the  dreadful  feverity  of  the  fervice  Abra- 
ham was  now  called  to.     And  what  was  the  ef- 
fc6l  ?  The  account  of  it  is  given  in  thefe  words,* 
*'  and  Abraham  rofe  up  early  in  the  morning, 

and 
*  Ver.  3. 


io6  TheNature  ofFaith^as  juliifying^ 

and  took  Ifaac  his  fon,  and  went  to  the  place 
of  which  God  had  told  him".    Far  from  difputing 
the  will  of  God,  he  was  inftant  in  his  obedience 
to  it.     He  did  not   make  excufes,  a  variety  of 
which  were  ready  at  hand  ;  he  did  not  put  off 
the  matter  for  the  prefent  ;  but  takes  the  firil 
opportunity  to  fulfill  the  divine  pleafure.     What 
a  miracle  of  felf-denied  obedience  was  this  !   The 
blefTed  God  tho't  fie  to  fignifie  his  fpecial  appro- 
bation of  it,  in  thofe  words,  *  "  I  know  that  thou 
feared  God,  feeing  thou  haft  not  with-held  thy 
fon,  thine  only  fon,  from  me".     Now,  all  this 
reverence  of  the  divine  majefty,  all  this  fubmifTion 
to  the  divine  government,  was  the  fruit  of  faith. 
So  we  are  taught  to  think  of  the  matter,  by  the 
author  of  the  epiftle  to  the  Hebrews.     Says  he,  f 
^"  by  faith  Abraham,  when  he  was  tried,  offered 
up  Ifaac  ;  and  he  that  had  received  thepromifes, 
offered  up  his  only  begotten  fon".     To  the  like 
purpofe,  the  apoftle  James,  refering  to  this  fame 
affair  of  Abraham's  "  offering  his  fon  Ifaac  upon 
the  altar",  makes  that  appeal,  \  ''  feeft  thou  how 
faith  wro't  with  his  works"  ?  And  its   thus  ope- 
rating, gave  abundant  proof,  that  it  v/as  a  pradli- 
cal  prmciple,  a  perfuafion  of  foul  that  powerfully 
influenced  his  whole  inner  and  outer  man. 

Such  was  the  faith  of  Abraham,  that  faith  of 
his  which  was  "  counted  to  him  for  righteouf- 
nefs".  And  it  was  the  fame  kind  of  faith  that 
was  *'  counted"  to  his  pofterity,  under  the  Mofaic 
difpenfation,"for  righteoufnefs"  alfo.  They  could 
not  have  been  believers,  fo  as  that  their  faith 
would  have  been  conneded  with  juftification,  un- 

lefs, 
*  Ver.  12.        t  Chap.  ii.  ver.  17.  %  Chap, 

ver.  22. 


particularly   afcertained.         \  07 

lefs,  like  the  faith  of  their  father  Abraham,  it  had 
been  a  powerful  principle,  habitually  influencing 
their  hearts  and  lives.  For,  as  the  apoftle  Paul 
obferves,  *  they  only  who  "  walked  in  the  fleps 
of  the  faith  of  their  father  Abraham,"  could  have 
"  faith  imputed  to  them  for  righteoufnefs",  as  he 
had.  Not  that  all,  under  the  law,  who  were  in 
a  ftate  of  juftification,  as  Abraham  was,  kept 
pace  with  him  in  his  "  walk  of  faith"  :  But  they 
were  all,  in  a  meafure,  followers  of  him  in  the 
fame  way  of  faith.-  They  all  trod  in  his  fleps, 
tho'  not  with  equal  exadnefs.  To  fpeak  plainly, 
they  were  all,  like  him,  the  fubjedls  of  an  a6live 
faith  j  a  faith  that  was  an  abiding  principle,  dif. 
pofmg  and  enabling  them,as  occafions  were  offer- 
ed therefor  in  providence,  to  like  exercifes  of 
love  to  God,  dependance  on  him,  fubmilTion  to 
his  all-wi(e  pleailire,  and  obedience  to  his  righ- 
teous commands  ;  tho'  not  in  the  fame  emi- 
nent degree  :  Nor  could  they  otherwife  have 
been  "  of  faith",  fo  as  to  be  "  bleiftd  with  faith* 
ful  Abraham",  f  They  could  not  have  been  his 
children,  in  the  fpiritual  fenfe  ;  for  as  our  Savior 
obferved  to  them,  t  "  if  ye  were  Abraham's 
children,  then  would  ye  do  the  works  of  Abra- 
ham". 

And  it  was  by  this  fame  faith,  I  have  been  de- 
fcribing,  that  all  the  Patriarchs,  even  from  Adam 
to  Abraham,  were  juftified  and  faved.  The  wri- 
ter- of  the  epiftle  to  the  Hebrews,  has  put  this 
beyond  all  doubt. 

Says  he  of  Abel,  one  of  the  fons  of  Adam,  § 
*'  by  faith  he  offered  unto  God  a  more  excellent 

facrifice 
*  Rom.  4.  ir.        t  Gal.  3.  ir.        t  Joh.  8.  39. 
§  Gen.  II.  4. 


io8  TheNaiure  ofFaitby  at  jujlifying^ 

facrifice  than  Cain,  by  which  he  obtained  witnefs 
that  he  was  righteous,  God  teftifying  of  his  gifts". 
He  believed  in  God,  and,  it  may  be,  in  the  pro- 
mife  of  God,  that  "  the  feed  of  the  woman  fhould 
bruife  the  ferpent's  head".  And  it  was  under  the 
influence  of  this  perfuafion,  that  he  made  choice 
of 'Uhe  fatlings  of  his  flock,  and  the  fat  thereof"* 
to  off^er  in  facrifice  to  God  ;  and  when  he  ofi^ered 
the  facrifice,  this  fame  perfuafion  put  him  upon 
yielding  to  God,  together  with  the  external  offer- 
ing, the  inward  homage  and  devotion  of  his  foul, 
and,  at  the  fame  time,  his  intire  trufl:  in  the  divine 
mercy  for  acceptance.  It  was  owing  to  this  faith 
of  Abel,  fhewing  itfelf  by  works,  that  he  "offer- 
ed a  more  excellent  facrifice  than  Cain",  and  "  by 
it  he  obtained  witnefs  that  he  was  righteous,  God 
tefl:ifying  of  his  gifts". 

In  like  manner,  tis  obferved  of  Enoch,  the  fe- 
venth  from  Adam,  f  that  "  by  faith  he  was  tranf- 
lated,  that  he  fliould  not  fee  death"  ;  that  is,  by 
faith  that  was  a  powerful  principle  of  adion.  For 
it  wro't  both  on  his  heart  and  life,  and  in  an  un- 
common degree  -,  making  him  an  extraordinary 
inftance  of  piety  towards  God,  and  righteoufhefs 
and  goodnefs  towards  men.  Mofes  declares  con- 
cerning him,  \  that  he  "  began  early  to  walk  with 
God",  and  that  he  "  went  on  walking  with  him 
for  three  hundred  years  together".  And  it  ap- 
pears, from  the  epiftle  to  the  Hebrews,  that  this 
was  the  fruit  of  a  firm  and  unfliaken  faith.  Both 
his  entrance  on  a  religious  courfe  of  life  at  firll, 
and  his  afterwards  going  on  in  it  for  fo  long  a 
fpace  of  time,  was  owing  to  his  faith.  This  was 
the  ruling  principle  of  his  life.     In  confequcnce 

of 
^  Gen.  4.  4.        t  Ver.  5,        J  Gen.  5.  ir,  22. 


particularly  afcertained.        log 

of  this  faith,  "  he  had,  before  his  tranflation,  this 
teftimony,  that  he  pleafed  God",  and  "  by  it"  he 
was  diftinguifht  from  the  reft  of  mankind,  by 
being  taken  to  the  other  world,  without  pafTing 
thro*  death. 

And  it  was  by  the  fame  kind  of  faith  thatNoah 
alfo,  an  antediluvian  Patriarch  "  became  heir  of 
the  righteoufnefs  which  is  by  faith".  *  He  not 
only  gave  credit  to  the  notice  God  had  given  him 
of  an  approaching  deluge  ;  he  not  only  lookt  up- 
on this  event,  tho'  in  futurity  at  prefent,  and 
greatly  diftant  too,  as  what  would  certainly,  in 
time,  be  the  truth  of  fadl  \  but  his  faith,  in  this 
revealed  truth,  was  an  inward,  powerful  fpring 
of  a<5lion.  It  had  a  juft  and  reasonable  influence 
both  on  his  mind,  and  on  his  conduft.  For,  fays 
the  fcripture,  ^' by  faith,  being  warned  of  God, 
of  things  not  feen  as  yet,  "  he  was  '^  moved  with 
fear  ",  and  fet  himfelf  "  to  prepare  a,n  ark  ". 

His  faith  wro't  upon  his  "  fear".  Not  that 
he  was  in  anxiety,  left  he  ftiould  be  involved  in 
the  general  deftrudlion  by  water ;  for  the  fame 
revelation  that  aflurcd  him  of  this  amazing  judi- 
cial procedure  of  God,  afTured  him  likewife  that 
he  Ihould  fufFcr  no  harm  by  it.  But  his  faith  in 
God's  refolution  to  drown  the  world,  awaken'd  in 
him  an  holy  awe  of  the  divine  juftice,  holinefs 
and  power,  and  fuch  a  reverential  regard  to  the 
authority  and  government  of  God,  as  was  a  migh- 
ty reftraint  to  him  from  fin,  and  a  powerful  in- 
centive prompting  him  to  the  difcharge  of  duty, 
and  particularly  that  branch  of  it,  "the  building 
^n  ark",  as  God  had  commanded,    The  apoftle 

therefore 


I  lo  I'heNature  of  Faith  ^as  judifying^ 

therefore  obferves,  afier  having  faid,  "  Noah  was 
moved  with  fear'*,  that  he  "  prepared  an  ark  for 
the  faving  of  his  houfe  ".  He  was  foperfwaded 
of  the  truth  of  what  God  had  faid,  notwithfland- 
ing  the  contrary  appearances  of  fecond  caufes, 
notwithftanding  the  improbabiHties  arifing  from 
the  unhkelyhood  of  the  thing  in  itfeif  confidered, 
that  he  began  upon  the  work  of  '*  building  the 
ark"  ;  and  he  went  on  fteadily,  and  in  an  uniform 
courfe,  notwithftanding  the  univtrfal  infidelity  of 
the  age  in  v/hich  he  lived,  and  the  ridicule  of  ma- 
ny an  unbelieving  fcoffer,  till  he  had  finifhed  it  j 
evidencing  tlie  reality  and  greatnefs  of  his  faith 
by  his  pundual  obedience  to  the  will  and  plea- 
fure  of  God.  Such  was  the  faith  "  by  which  he 
became  heir  of  the  righteoufnefs  which  is  by  faith". 

In  fine,  it  was  this  fame  kind  of  faith,  that  was 
^^'reckoned"  to  even  Mofes, the  founder  of  the  jew- 
ifli  law,  "  for  righteoufnefs".  For  the  faith  he  was 
happily  the  fubject  of  inclined  &  enabled  him  to 
prefer  an  "  afflidted  ftate  with  the  people  of  God", 
before  the  honors  and  pleafures  of  "  Pharoah*s 
court".  *  It  carried  his  views  beyond  this  pre- 
fent  world,  to  the  coming  "  recompence  of  re- 
ward", and  influenced  him  to"efteem  the  re- 
proach of  Chriil,  greater  riches  than  the  trcafures 
of  Egypt".  In  a  word,  it  was  a  perfuafion  of  foul, 
that  was  fufficiently  powerful  to  take  off  his  '^  af- 
fedtions  from  things  on  the  earth",  &  to  fix  them 
"  on  things  that  are  above",  and  to  engage  him 
in  afteady  care  to  approve  himfelf,  in  his  whole 
conducl,  to  the  will  of  him,  who  is  the  fupreme 
"  law-giver,  king  and  judge". 

You 

*  Heb.   ir.  25. 


particularly  afcertained.      \\\ 

You  'have  now  feen,  that  the  faith  of  Abra- 
ham, and  thofe  anticnt  worthies,  who  lived  and 
died  in  favour  with  God,  was  an  inward,  power- 
ful fpring  of  right  afFedion,  and  right  condudb, 
towards  God  and  Man.  And  our  faith  muft  be 
of  the  fame  kind,  if  we  would  hope,  upon  good 
grounds,  to  "  inherit  the  promiles".  Our  faith 
.in  God,  and  Chrift,  and  the  great  truths  revealed 
in  the  gofpel,  muft  have  a  governing  influence 
on  our  hearts,  and  whole  external  behaviour  of 
ourfelves  in  the  world.  It  muft  "  work  by  love**, 
love  to  God,  and  Chrift,  and  one  another.  It 
muft  "  ftiew  itfelf  in  works",  in  works  of  piety, 
in  works  of  righteoufnefs,  in  works  of  fobriety. 
It  muft  be,  in  a  word,  fuch  a  perfuafion  of  the 
truth,  as  ftiall  be  effedlual  to  conform  our  hearts 
and  lives  to  the  will  of  God,  and  the  example  of 
our  Savior  and  mafter,  Jefus  Chrift. 

Nor  unlefs  we  explain  this  perfuafion  of  foul, 
as  thus  virtually  comprehending  in  it  the  whole 
chriftian  charadler,  can  it  be  the  faith,  in  confe- 
quence  of  which,  a  man  may,  with  truth,  be  de* 
nominated  a  juftified  believer.  For  it  is  to  be  re- 
membered, the  juftified  perfon  is  a  pardoned  one, 
if  we  may  believe  the  apoftle  Paul,  who  introduces 
David,  when  defcribing  "  the  blcffednefs  of  the 
man  to  whom  God  imputeth  righteoufnefs  withr. 
out  works",  as  faying,  "  blelTed  are  they  whofe 
iniquities  are  forgiven,  and  whofe  fins  are  covered. 
Biefl^ed  is  the  man  to  whom  the  Lord  will  not 
impute  fin".  *  But  whoever  is  not  virtually,  or 
in  true  eftimation,  a  ''  gofpel-penitent",  is  in  a 
ftate  of  guilt,  and  adually  liable  to  the  wrath  of 
God.     So  we  are  taught  to  think  by  the  apoftle 

Feterg 

*  Rom.  4,  7,  8, 


1 1 2  The  Nature  of  Faith  ^  ^^  j^J^fy'^^g% 

Peter,  whofe  diredlion  to  his  hearers  is,  "  repent 
for  the  rcmiflion  of  fins".  *  And  again,  "  repent 
and  be  converted,  that  your  fins  may  be  blotted 
out",  t  And  a  greater  than  this  apoftle  has  faid. 
"  except  ye  repent,  ye  fhall  all  likewife  perifli".  J 
Tis  to  be  remembered  alfo,  the  jullified  finner  is 
one  that  (hall  be  glorified^  according  to  that  ex- 
prefs  declaration  of  the  infpired  Paul,  "  whom  he 
juftified,  them  he  alfo  glorified".  §  But  tis  mod: 
peremptorily  affirmed,  and  by  our  Savior  him- 
felf,  that  *'  except  a  man  be  born  again,  he  can- 
not fee  the  kingdom  of  God",  his  kingdom  in  its 
Hate  of  heavenly  glory.  (|  And  an  apoitleof  his, 
fpeakmg  in  his  name,  and  as  guided  by  his  fpirir, 
pofitively  declares,  that  '^  they  vi^ho  obey  not  the 
gofpcl  of  our  Lord  Jefus  Chrift,  fhall  be  punifh- 
ed  with  everlaftingdeftrudtion,  from  the  prefencc 
of  the  Lord,  and  the  glory  of  his  power".  ^  Un- 
lefs  therefore  a  man  can  be  in  a  juftified  flate, 
and  a  ftate  of  wrath  •,  in  a  ftate  in  which  he  may 
be  admitted  to  heaven,  and  can  have  no  entrance 
into  this  holy  and  happy  place,  and  this  at  one 
and  the  fame  time,  the  faith  which  denominates 
him  a  juftified  believer,muft  contain  in  it,  in  God's 
eftimation,  repentance,  the  new-birth,  and  gofpcU 
obedience  •,  that  is  to  fay,  it  muft  be  confidcred 
as  the*  root,  feed,  or  firft  elements  of  the  whole 
ehriftian  temper  and  behaviour  :  Or,  in  other 
words,  it  muft  be  explained  to  mean,  as  it  really 
does  mean,  "  the  word  of  truth",  fo  dwelling  in 
the  heart,  as  that  it  may  properly  be  called  "  the 
feed  of  God",  that  "  incorrupible,  abiding  feed*', 
which,  when  it  comes,  by  time  and  growth,  un- 
der the  infliience  of  the  divine  fpirit,to  be  opened, 

dilated 

♦  Aas  2.  38.       t  Chap.  3.  19.        X  Luk.  13.  4-  5- 

%  Hon).  S.  30.      11  >h.  3.  3.     «  2  Thef.  i.  3, 9. 


particularly   afcertatned.         113 

dilated  and  expanded,  will  appear  to  be  "  the 
man  of  God",  adorned  with  his  image,  and 
_**  thoroughly   furnifhed  to  all  good  works". 

In  this  view  of  the  faith,  that  is  conne6led  with 
juftification,  beauty,  ftrength  and  harmony,  run 
thro'  the  whole  new  teftament-writings,  with  re- 
ference to  this  important  affair  :  Whereas,  if  we 
explain  it  in  any  other  oppofite  fenfe,  we  fhall 
make  them  perplext,  I  may  fay  unintelligible,  if 
not  felf-contradiftory. 

Men  may,  if  they  pleafe,* perplex  the  moft 
clear  and  eafy  truth  ;  rendering  it  unintelligi= 
ble,  while,  at  the  fame  time,  it  is  far  from  being 
"  hard  CO  be  underftood*'.  And  this,  perhaps^ 
has  been  as  much  done  in  the  article  we  are  up- 
on, as  any  in  the  whole  chriftian  revelation.  But 
fuch  a  method  of  condu6t  is  of  no  fervice  to  reli- 
gion, or  the  fouls  of  men  -,  but  a  great  hurt  to  both. 
If  we  keep  more  clofely  to  the  fcripturCj 
and  pay  lefs  regard  tojnetaphyfical  niceties,  our 
notion  of  faith  will  not  be  involved  in  difficulty^ 
nor  fhall  we  be  puzzled  to  underftand  that,  which 
is  fo  clofely  con nedled  with  our  eternal  well-being 
in  the  coming  world.  * 

I  I 

*  It  will,  probably,  be  tho't  by  fomc,  that  I  have  been 
greatly  deficient  in  not  making  the  ejjmce  of  faith,  as 
juflifying,  to  confift  in  the  foul's  relyance  on  Chrifl, 
or  trufting  in  his  righteoufnefs,  as  the  only  pleadable 
title  to  life.  This,  with  them,  is  the  principal  thing 
the  fcripture  means  by  the  faith  that  juftifics.  In  an- 
fwer  whereto  I  would  fay,  I  know  of  no  text,  in  all 
the  bible,  that  gives  this  idea  of  faith  ;  and  there  is 
this  good  reafon  to  think,  there  is  no  fuch  text, 
namely,  that  truft  in  Chrift,  relyance  on  his  righte- 
oufnefs, j§  always  confequent  upon  faith,  and  a  fruit 

of 


114  TheNature  ofFahh^as  juliifying^ 

I  HAVE  now  faid  all  that  I  intended,  to  let  you 
into  a  dear  idea  of  the  faith  by  which  "  the  jult 
do  live".  It  only  remains  to  make  what  has 
been  offered  upon  this  head,  dill  more  ufeful,  by 
fome  important  refiedtions. 


SERMON 


of  it,  as  truly  as  love,  repentance^  humility,   or   any 
other  chriftian  grace.     Wherever  there  is  faith,  there 
will  be  this  truft.     They  are  infeperable  from  each 
other.     But  then,  this   truft  muft  be  confidered.  not 
as  faith  itfelf,  but  the  effect  of  faith.     And,  in  truth, 
how  fhould  a  man  truft  in  Chrift   for  righteoufnefs, 
before  he  believes  he  has  wro't  out  an  all-fufiicient 
righteoufRefs  for  fmners  ?  If  he  firft  believes  in  Chrift, 
as  having  "  iinifhed  tranfgreftion,  and  bro't  in  an  ever- 
lafting  righteoufnefs",  he  may,  in  confequence  of  this 
faith,  place  his  intire  truft  in  him.     His  relyance   on 
Chrift,  and  the  righteoufnefs  of  Chrift,  as  confequent 
upon  faith,  and  one  of  its  fruits,  is  perfe6t]y  agreeable 
to  the  order  of  nature  ;  otherwife,  an  inverfion  of  this 
order.     Tis  indeed  impoftible,  a  reafonable  creature, 
ading  reafonably,  ftiould  truft   in  Chrift   for  righte- 
oufnefs, till  he  is  firft  pcrfuaded,  upon  the  teftimony 
of  God,  that  there  is  fuch  a  righteoufnefs  to  truft  in 
him  for.     Having  faith  in  this  righteoufnefs,  he  may 
now  place  his  intire  dependance  on  it.     And,  as  I 
faid,  if  his  faith  is  of  the  right  fort,  it  will   certainly 
fhcw  itfelf  to  be  fo,  by  its  operating  in  this  way, 


particularly  afcertained.        115 


SERMON   V. 


I.  fT-^IS  quite  eafy  to  colledl,  from  the  account 
j|_  we  have  given  of  faith,  that  there  is  no 
contradi6tlon,  not  the  leaft  inconfiftency, 
betv/een  the  apoflles,  Paul  and  James,  wherein 
they  may  feem  to  oppofe  each  other,  with  refpedt 
to  the  affair  of  juilification.  The  apoftle  Paul 
fays,  *  "  a  man  is  juftified  by  faith,  without  the 
deeds  (or  works)  of  the  law".  The  apoflle  James 
fays,  -f  ''  by  works  (or  deeds)  a  man  is  juftified, 
and  not  by  faith  only".  The  apoftle  Paul  fays 
again,  :j:  "  Abraham  was  not  juftified  by  works". 
The  apoftle  James  fays,  §  "  Abraham  was  jufti- 
fied by  works".  This  feeming  contradiction  be- 
tween thefe  apoftles,  has  ftrangely  puzzled  expofi- 
tors,  and  other  chriftian  writers  \  many  of  whom 
have  ratherleft  their  readers  in  confufion,thanfatis- 
fa6l^n,  notwithftandin^  their  learned  and  labori- 
ous^^ifitions.  It  dot^s  not  appear  to  me,  to 
re  qui  re^Qj^  great  degree  of  attention,  to  perceive, 
that  thefe  apoftles  were  perfedly  of  the  fame 
mind,  and  fpaKc;  precifely  the  fame  thing,  how- 
I  2  ever 

*  Rom.  3.  28.      t  Chap,  2.  ver.  24*    %  Rojg.  4.  z^ 
%  Chap.  2.  ver.  21. 


\' 


1 1 6  TheNature  ofFaith^asjuflifying^ 

ever  it  may  look,  at  the  firft  glance,  as  tho'  they 
differed,  not  only  in  words,  but  in  lentiment. 

When  the  apoftle  Paul  fays,  "  we  are  juftified 
by  faith  without  works",  he  can't  befuppofed  to 
mean,  that  we  are  juftified  by  a  faith  that  wiii  not 
be  produdive  of  works.  Should  we  put  fuch  an 
interpretation  on  his  words,  we  fhouid  make  him 
contradid:  himitlf  For  he  elfe where  affirms  of 
the  faith  that  juftifies,  that  it  will  '^  work  by  love", 
both  to  God  and  man  ;  that  is,  in  other  words^ 
that  it  will  fhew  itleif  by  works.  When  the  a- 
poltle  James  fays,  on  the  other  hand,  "  a  man  is 
juftified  hy  works,  and  not  by  faith  only",  the 
idea  he  would  communicate,  is  evidently  this, 
that  we  are  juftified,  not  by  a  "  dead  faith",  but 
a  faith  that  will  be  the  fource  of  evangelically 
good  works,  For  this  was  the  point  he  had  in 
view  to  prove  •,  and  he  accordingly  illuftrates  It 
by  leting  us  know,  that  a  ^'  dead  faith",  a  faith 
that  is  not  followed  "  by  works",  would  be  of  no 
more  profit  in  the  buifinefs  of  juftification,  than 
good  words  would  be  to  an  "  hungry  and  naked 
man",  while  we  afforded  him"no  charitable  relief". 
Hitherto  thefe  apoftles,  inftead  of  contradicting, 
perfedlly  agree  with  each  other,  and  indeed  with 
all  the  facred  writers. 

But  the  apoftle  James  fays,  "Abraham  w-as 
juftified  by  works"  \  whereas  the  apoftle  Paul 
fays,  *'  he  was  not  juftified  by  works".  Neither 
is  there  any  contradidion  between  them  here,  un- 
lefs  we  attend  to  the  found  only  of  their  v^crds, 
and  not  the  ideas  intended  to  be  conveyed  by 
them.  When  the  apoftle  Paul  fays,  "  Abraham 
was  not  juftified  by  works",  what  he  intends  is, 

that 


particularly   afcertaimd.      117 

that  he  was  not  juflified  upon  the  fcore  of  works, 
in  confideration  of  any  thing  he  had  done  in  con- 
formity to  the  divine  law  :   In   which  fenfe,  no 
man,  any  more  than  Abraham,  was  ever  yet  judi- 
fied,  or  ever  will  be.     And  is  he   herein  contra- 
didled  by  the  apoftle  James  ?  Can  it  be  fuppofed, 
when  this  apoftle  fays,  "  Abraham  was  juftified 
by  works",  that  he  defigned  to  affirm,  that  it  was 
upon  a  plea  grounded  on  their  agreement  with 
the  law,  as  the  rule  of  judgment  ?   Had  he  meant 
to  declare  this,  he  mull  have  bewrayed  ignorance 
of  the  whole  gofpel-fcheme  of  redemption  ;  yea, 
he  mufl,  in  true  condrudion,   have  "  made  void 
the  death  of  Chrift".     And   yet,  he  niuft  be  in- 
terpreted to  mean  this,  to  |make  out  a  contra- 
didlion  between  him,  and  the  apoftle  Paul.    The 
exad  truth  is,  the  apoftle  James,  in  faying,  that 
"  Abraham  was  iuftified  by  works",  really  intends 
nothing  more  nor  lefs,  than  this,  that  he  was  jufti- 
fied by  a  faith  that  was  not  "  dead",  but  "  (hew- 
ed itfelf  by  works".     And  herein   he  perfedlly 
coincides  with  the  apoftle  Paul,  whofe  doflrine, 
upon  this  head,  is.  precifely  the  faijie. 

It  may  be  worthy  of  fpecial  remark  here,  both 
the  apoftles, Paul  and  James,  argue  from  the  cafe 
of  Abrahaip,  in  proof  of  the  points  they  refped- 
ively  had  in  view.  And,  by  briefly  confidering 
what  they  fay  upon  it,  we  Ihall  eafily  be  con- 
vinced, that  their  fentiments,  upon  the  affair  of 
juftification,  were  exadly  the  fame. 

The   apoftle  Paul  proves,  *  that  "  Abraham 

was  not  juftified  by  works'',  from  that  fcripture- 

declaration,  f  "  Abraham  believed  God,  and  it 

1  3  was 

*  Rom,  4,  2,5  3.        t  Gen,  15.  6. 


1 1 8    TheNature  of  Faith  asjufttfying^ 

was  counted  to  him  for  righteoufnefs*'.  As  if 
he  had  faid,  fo  far  is  it  from  being  true,  that 
Abraham  was  juftified  for  his  works,  upon  the 
account  of  his  good  deeds,  that  the  way  m  which 
he  was  juftified,  was  this  ;  "  he  beheved  God", 
and  God  was  pleafed,  upon  the  plan  of  epce  thro' 
Chrifl,  to  accept  of  him  as  righteous.  jJBut  then, 
it  ought  to  be  particularly  rememered  here,  this 
faith,  which  was  "  counted  to  Abraham  for  righ- 
teoufnefs",  was  not  a  "  dead  faith*',  but  a  "  work- 
ing" one  \  that  is  to  fay,  it  was  fuch  a  perfuafion 
concerning  God,  and  the  revelations  of  God,  as 
was  a  powerful  fpring  of  obedience  to  him,  an 
inward  principle  that  difpofed  and  enabled  him  to 
do,  or  fuffer,  any  thing  at  the  divine  call.  Abra- 
ham was  in  fad  the  fubje6t  of  fuch  a  faith  as  this  \ 
and  this  faith,  thus  influencing  his  heart,  and  op- 
erating in  his  life,  was  the  very  faith  that  God, 
in  grace  or  favorj  '^  counted  to  him  for  righte- 
ouihefs". 

And  this  is  the  very  thing  meant  by  the  apoftic 
James,  when  he  fays,"  Abraham  was  juftified  by 
works^'.'J  He  did  not  intend  to  fuggeft,  by  thefe 
wofds,(ashemuft  have  done  to  contradid  the  apo- 
ftle  Paul)  that  "  law"  was  the  rule  of  Abraham's 
juftification,  and  that  he  was  accordingly  "jufti- 
fied by  works",  in  conformity  to  this  rule.  No- 
thing could  be  more  diftant  hem  his  defign,  thro' 
the  whole  courfe  of  his  reafoning,  in  this  chapter. 
He  had  been  treating  of  "  the  faith"  by  which 
men,  upon  the  gofpel-plan  of  mercy  thro'  Chrift, 
are  faved,  and  (hewing  that  it  was  not  an  empty 
"dead  faith",  but  a  faith  that  difcovered  its  rea- 
lity in  "works"  of  evangelical  obedience.  And, 
in  order  to  illuftrate  this  great  point  he  had  in 

view, 


particularly  afcertained.        119 

^iew,  he  introduces  the  cafe  of  Abraham,  and 
fays,  ver.  21.  "he  was  juftified  by  works"  ;  that 
is,  by  a  "  working  faith",  not  a  fruitlefs  one  ;  by 
a  faith  that  was  not  "  dead"  and  ''  alone",  but  a- 
live,  and  accompanied  with  '*  works'*,  in  confor- 
mity to  the  divine  will.     The  connexion  of  thefc 
words,  with  the  argument  he  is  purfuing,  evident- 
ly determines  this  to  be  his  meaning,  and  that  he 
could  have  no  other.     And,  that  we  may  be  con- 
vinced of  It,  I  fhall  place  before  your  view,  the 
whole  paragraph  here  relating  to  Abraham.     It 
(lands  thus,  *  "  Was  not  Abraham  our  father 
juftified  by  works,  when  he  offered  Ifaac  his  fon 
upon  the  altar  ?  Seeft  thou  how  faith  wro't  with 
his  works,  and  by  works  was  faith  made  perfedl  ? 
And  the  fcripture  was  fulfilled,which  faith,  Abra- 
ham believed  God,  and  i^  was  counted  to  him  for 
righteoufhefs  ;  and  he  was  called  the  friend  of 
God.     Ye  fee  then  how  by  works  a  man  is  jufti- 
fied, and  not  by  faith  only".     As  if  he  had  faid, 
I  have  been  fhevirmg  you,  fhat  an  empty  faith,  a 
faith  that  is  "  dead",  and  "  alone",  not  operating 
in  "  works"  of  obedience  to  the  gofpel,  will  never 
avail  a  man  to  falvation.     Let  me  illuftrate  this 
important  point,  by  bringing  your  view  to  the  cafe 
of  Abraham,  our  father,  according  to  the  fiefh. 
Was  he  juftified  by  a  "  dead  faith",  a  faith  chat 
did  not  "  fhew  itfelf  by  works"  ?  Is  not  his  offer- 
ing Ifaac  his  fon,  upon  the  altar,  a  plain  proof  of 
the  contrary  ?  Don't  you  perceive,  by  this  illuftri- 
ous  "  work",  evidencing  his  fubmifTive  obedience 
to  the   pleafure  of  almighty  God,  that  his  faith, 
inftead   of  being  "  dead",  "  wro't  together  with 
works"  ?  Don't  you  perceive,  that  his  faith,  by 
its  not  being  "  alone",   but  thus  operating  in 
I  4  *'  works", 

f  Ver.  21,  22,  as,  H. 


120  TheNature  ofFaith^  ^^  j^J^^fy^^gy 

"  works",  was  compleatly  fited  to  the  purpofe  of 
his  juftification  ?  Don't  you  perceive,  in  this  way 
of  his  juftification,  thro'   an  optrative  faith,  the 
fulfillment  of  that  text  of  fcnpture,  which  fays, 
"  Abraham  believed  God",  and  his  "  faith"  in 
God,  thus  fhewing  itfeif  in  "  works"  of  obedience 
and  fubmifTion    to  his  governing  authority,  was 
"counted  to  him   tor   righteoufnefs",  in  confe- 
quence  whereof,  he  "  became  the  friend  of  God"  ? 
You  may  then,    my  brethren,  both  c^fily  and 
plainly  fee,  in   this  example  of  Abraham,  I  have 
fet  before  you,  that  "a  man  isjuftified,  not  by 
faith  only",  not  by  a  faith   that  is  "  dead",  and 
"  alone"  ;  but  by  a  faith   that  fliews  itfeif  in 
*'  works"  of  obedience,  as  occafions  are  offered 
therefor,  in  the  providential  government  of  God. 

This  explanation  of  the  apoftle  James  makes 
out  a  connection,  and  confiftency,  in  his  whole 
difcourfe.upon  this  head  of  faith  and  juftification. 
Upon  this  plan  of  interpretation,  it  runs  fmooth 
and  eafy,  and  appears  to  be  ftrongly  put  toge- 
ther. And,  taking  this  to  be  his  fenfe,  (as  it  un- 
queftionably  is)  wherein  does  he  diff^er  from  the 
apoftle  Paul  ?  Far  from  contradicting  what  he 
fays,  he  really  means  the  fame  thing  :  Nor  can 
his  words  be  underftood,  fo  as  to  oppole  the  a- 
poftle  Paul,  unlefs  they  are  interpreted  in  a  fenfe 
that  will  deftroy  the  coherence  of  his  difcourfe^ 
and  make  him  a  loofe,  weak  and  unconnected 
writer  •,  which  would  be  far  from  reflecting  honor 
on  him. 

It  will,  probably,  be  objeCted  againft  this  re- 
conciliation of  thefe  apofties,  and  indeed  againft 
tjie  idea  I  have  given  of  faith,  that  they  let  up 

"  works" 


particularly   a/cert ained.  1 2 1 

"works"  in  the  affair  of  juftification  •,  for  if  we 
are  juftified  by  faith,  and  faith  io  a  work,  we  are 
then  juftified  by  ''  a  work  of  our  own",  and  not 
by  "  the  work  of  Chrift".  We  Ihail  fee  at  large, 
in  the  next  difcourfe,  that  this  objedion  is  a  meer 
pretence,  having  no  real  folidity  in  it.  {However, 
I  would  lb  far  prevent  myfelf,  as  to  fay  at  pre- 
fent  \  tho',  inftead  of  denying  faith  to  be  a  work, 
I  avow  it  to  be  one,  yet  1  utterly  deny,  at  the 
fame' time,  that  it  is  a  work,  in  the  fenfe  in  which 
works  are  any  where,  in  the  bible,  excluded  from 
juftification.  -■■■- 

That  faith  fhould  be  viewed  as  a  work,  in  the 
affair  of  the  fmner's  juftification,  is  vehemently 
oppofed  by  fome  ;*  but  in  evident  contradidion 
to  .what  is  laid  in  the  facred  books.  Tis  there 
obvioully  fpoken  of  as  "  a  work  required",  a 
"  duty  commanded",  as  truly  fo  as  to  love  God, 
or  our  neighbour.  When  our  Lord  ''  preached 
the  golpel  of  the  kingdom,  faying,  believe",  did 
he  require  nothing  of  his  hearers  ?  Did  he  com- 
mand no  duty  ?  Did  he  only  exhort  them  to  fet 
ftill  and  wait,  till  the  falutary  truth"  was  conveyed 
into  their  minds,  without  any  tho't,  motion,  adi- 
on,   or  endeavour  of  their's,  in   any  fhape   or 

form  ? 

*  Our  author  will  tell  us,  that  faith,  in  this  view  of  it, 
is  not  "  a  work",  but  a  meer  "  paflive  reception  of 
the  truth",  in  which  there  is  no  labor,  not  the  leaft 
adivity  of  the  human  mind.  This  is  a  leading  fenti- 
ment  in  his  letters.  But  it  is  unhappily  attended 
with  this  great  difficulty,  that  it  exhibits  an  idea  of 
faith,  that  the  fcripture  knows  nothing  of.  The 
fcripture-faith  always  includes  in  it  human  adivity  ; 
and  tis  otherwife  a  ufelefs,  worthlefs  thing.  See  what 
is  contained  in  fome  of  the  pages  that  immediately 
follow. 


122  TheNature  ofFakhy  as  jujlifytng^ 

form  ?  It  would  be  highly  abfurd  to  make  him 
rpeak  thus  j  efpecially,  as  he  has  himfelf  taught 
us  to  look  upon  faith,  as  "  a  required  work",  in 
thofe  words  of  his,  in  anfwer  to  a  queftion  that 
was  put  to  him  by  fome  of  the  Jews,  "  this  is 
the  work  of  God",  the  work  God  commands 
you  to  do,  "  that  ye  believe  in  him  whom  he 
ha|;h  lent",  John  6.  28.  *     Obfervable  alfo  to  the 

like 
*  Our  author  fays  upon  this  text,  pag.  369.  *'  The 
Jews  were  plainly  inquiring,  how  they  might  be  qua- 
lified to  do  the  works  God  requires,  in  his  law,  in 
order  to  juftification.  The  anfwer  of  Jefus  plainly 
imports,  that  they  would  be  polTeiTed  of  the  whole 
work  God  required,  in  knowing  that  God  fent  him  to 
work  it,  without  their  working  more  or  lefs".  It  is 
allowed,  Jefus  was  fcnt  to  v/ork  the  whole  work  that 
God  required  as  the  confiderai'ion  upon  which,  that  in 
the  virtue  of  which,  the  fmner  is  juftified,  "  without 
his  working  more  or  lefs",  in  this  view  of  v/orking. 
But  ftill,  the  queftion  recurs  with  as  much  force  as 
ever,  did  not  Chrift  require  thefe  Jews  to  believe 
that  God  had  fent  him  thus  to  work  ?  If  he  did,  as 
the  v/ords  diredly  affirm  that  he  did,  there  is  then 
fomething  required,  a  duty  commanded,  with 
which  they  were  obliged  to  comply.  One  can  fcarce 
read  this  text,  and  not  be  neceflitated  to  think,  that 
lome  work  was  here  enjoined  them.  The  Jews 
thcmfelves  entertained  this  tho't  of  the  matter.  For 
they  are  introduced  ftill  afking,  ver.  30.  "  what  fign 
fhewefl:  thou,  that  we  may  fee  and  believe  thee  I 
What  doft  thou  werk"  \  That  is,  what  evidence 
giveft  thou  of  thy  divine  character,  what  miraculous 
work  doft:  thou  do,  that  we  may  attend  to  it,  and  be 
perfuaded  to  believe  that  God  fent  thee  ?  Surely  they 
imagined  they  had  fomething  to  do,  fome  work  to 
perform,  in  confequence  of  our  Lord's  direcflion  :  Nor 
can  it  be  fuppofed,  he  would  have  diredcd  them  to  the 
duty  of  believing  in  him,  if  no  motion,  adion,  or  ex- 
ercife  of  their  fouls  were  neceffary  in  order  hereto  ; 
but  the  work  wasGod's,to  the  exclufion  of  any  exert- 
ments  of  their's,  in  any  fort  or  kind. 


particularly  afcertained.        \  2  3 

like  purpofe  is  that  pafTage  in  the  apoftle  John's 
firft  epiftle,  *  "  this  is  his  commandment,  that  we 
fhould  believe  on  the  name  of  his  Ton  Jefus  Chrift, 
and  love  one  another".  Do  we  believe  in  Jefus 
Chrift  ?  Our  faith,  if  the  authority  of  God  is 
therein  regarded,  is  a  compliance  with  his  com- 
mand, and,  as  fuch,  "  a  work  done",  a  duty  per- 
formed, as  truly  as  when  we  "  love  one  another" 
in  obedience  to  God,  who  has  required  us  fo  to 
do.  It  is  not  my  buifinefs  to  inquire,  at  prefent, 
how  we  come  by  an  ability  to  believe.  Be  this  as 
it  may.  Whenever  we  do  believe,  if  we  therein 
have  our  eye  to  God  (as  we  mud  have,  or  our 
faith  will  be  of  no  value)  we  pay  religious  honor 
to  him,  by  doing  a  duty  he  has  required  of  us  ; 
and,  by  thus  doing  a  duty,  we  do  that  which  is  a 
work,  and  may,  with  as  much  propriety,  be  fo 
called,  as  any  other  a6t  of  obedience  t^at  we  per- 
form. Nor  can  we  indeed,  as  intelligent  moral 
agents,  believe  in  Jefus  Chriil,  upon  the  teflimony 
of  God,  and  in  compliance  with  his  command, 
but  by  the  exercife  of  our  reafonable  powers.  The 
capital  truth,  comprehenfive  of  the  whole  objed: 
of  faith,  is  this,  "  Jefus,  who  is  the  Chrift,  died 
for  our  offences,  and  rofe  again  for  our  juftifica- 
tion".  I  would  hereupon  afk,  can  this  truth  ex- 
ift  in  our  minds,  as  a  truth  we  give  credit  to, 
without  the  ufe  of  our  intelle6lual  capacities  .''  \n 
order  to  its  ftanding  true  in  our  minds,  muft  we 
not  difcern  the  connedlion  of  the  terms  in  which 
it  is  expreffed  }  Muft  we  not  know  its  juft  im- 
port ?  that  is,  have  in  our  minds  diftind:  ideas 
of,  at  leaft,  all  the  eflential  truths  that  are  con- 
tained in  it  .''  Muft  we  not  perceive  the  evidence 
upon  which  it  comes  teftified  to  us  ?  Muft  we 

not 
*  Chap.  3.  ver.  23* 


124  T^^^Nature  ofFaith^  ^^ pft^fy'^^g^ 

not  be  fatisfied,  that  this  evidence  will  juftifie  us, 
as  reafonable  creatures,  in  yeilding  to  it  ?  In  fine, 
muft  we  not  have  fuch  a  view  of  God,  as,  in  our 
believing  this  truth,  to  do  honor  to  his  faithfull- 
nefs  and  authority  ?  And  is  there,  in  all  this,  no 
exercife  of  our  intelledtual  and  moral  powers  ? 
No  adion,  no  motion,  of  the  foul  in  any  fhape 
whatever  ?  Nothing  is  more  indubitably  clear 
and  certain,  than  that  faith  partakes  of  all  the 
properticrs  of  a  work,  and  is  as  truly  fuch,  as  love, 
humility,  or  any  other  chriftian  grace  :  Npr  is  it 
poflible  it  fhould  be  otherwife. 

But  then,  it  is  utterly  denied  to  be  a  work,  in 
the  fenfe  in  which  works  are  excluded  in  the 
affair  of  juftification.  For  which  reafon  there 
may  be,  and  actually  is,  a  perfect  cpnfiftency  in 
faying,  that  "  no  man  can  be  juftified  by  works", 
and  that  "  every  man  that  is  juftified  is  juftified 
by  faith,  which  is  a  work"  ;  becaufe  faith,  tho'  ^ 
work,  is  not  a  work  in  that  fenfe,  ip  which  works 
are  excluded  from  juftification.  It  is  an  indif- 
puted  maxim,  that,  in  explaining  the  fcripture, 
regard  is  always  to  be  had  to  the  meaning  of 
words,  and  not  their  meer  found.  Upon  which, 
the  queftion  is,  what  does  the  fcripture  mean  by 
"  works",  when  it  fays,  "  no  man  can  be  juftified 
by  works"  ?  Look  where  you  will,  and  you  will 
always  find,  that  it  means  works  recured  to  as  a 
title  to  juftification  \  works  that  juftifie  in  their 
own  virtue  \  v/orks  that  are  the  confideraiion  up- 
on which  juftification  is  claimed  ;  works  that  arc 
oppofed  to  grace  and  Chrift,  and  depended  on 
inftead  of  thefe  \  in  fine,  works  that  give  occafion 
for  boafting  in  ourfelves,  rather  than  glorying  in 
God  thro'  Jefus  Chrift,  when  we  are  juftified. 

This 


particularly   afcertained.        125 

This  is  the  fcripture-meaning  of  works,  when  it 
declares,  that  ''no  flefli  can  be  juilified  by  them".* 

And 

*  In  this  view  of  works,  tis  eafy  to  fee  there  is  no  need 
to  deny,  that  faith  is  a  work,  when  we  connect  it  with 
juftification.  Nor  will  its  being  fpoken  of  as  a  work, 
infer  the  leaft  inconfiftency  with  thofe  words  of  the 
apoftle  Paul,  which  are  bro*t  by  our  author  to  prove 
it  to  be  fuch,  "  to  him  that  worketh  not,  but  believ- 
eth  on  him  that  juftifieth  the  ungodly,  his  faith  is 
counted  for  righteoufnefs'*,  Rom.  4.  5.  That  we 
may  have  a  clear  underftanding  of  thefe  words,  and 
their  perfe6t  confiftency  with  what  has  been  faid  of 
faith  as  a  work,  let  it  be  confidered  \  the  apoftle,  in  the 
2d  ver.  of  this  chapter,  argues  that  Abraham  was  not 
juftified  upon  the  foot  of  law,  in  confideration  of  works 
done  in  conformity  to  law,  becaufe  he  would  then 
have  room  for  boasting  ;  which  he  had  not.  His 
words  are  thefe,  *'  If  Abraham  was  juftified  by  works, 
he  hath  whereof  to  glory  [boaft]  j  but  not  before 
God".  As  if  he  had  faid,  If  Abraham  had  been  jufti- 
lied  upon  a  claim  founded  on  works  done  in  obedience 
to  the  law,  he  would  have  had  matter  of  glorying,  he" 
might  have  boafted  of  his  juftification,  as  what  w^s 
his  due  j  but  before,  or  in  the  fight  of  God,  he  had 
no  fuch  rcafon  for  boafting.  And  why  \  It  follows, 
as  an  illuftration  of  what  he  had  thus  argued,  ver.  3, 
4,  5.  "  What  faith  the  fcripture  ?  Abraham  believed 
God,  and  it  was  counted  to  him  for  righteoufnefs. 
Now  to  him  that  worketh,  is  the  reward  not  reckoned 
pf  grace,  but  of  debt.  But  to  him  that  worketh  not, 
but  believeth  on  him  that  juftifieth  the  ungodly,  his 
faith  is  couated  for  righteoufnefs".  As  if  he  had  faid, 
tis  evident  from  the  fcitfture,  that  Abraham  had  no 
room  for  boasting  in  the  affair  of  his  juftification, 
becaufe  it  allures  us,  that  "  he  believed  God",  and  that 
God,  of  meer  grace,  *'  counted  his  faith  to  him  for 
righteoufnefs".  Now  there  would  have  been  no  need 
of  this  "  gracious  counting",  if,  by  his  works,  he  had 
attained  to  righteoufnefs  in  the  efteem  of  the  law  5 
for,  when  a  perfon  is  righteous  in  the  eye  of  the  law, 

ia 


126  The  Nature  of Faith^as  jujiifyingy 

And  according  to  this  meaning  of  works,  no  man 
ever  did,  or  ever  will  obtain  "  the  jullification  of 
life",  in  confequence  of  his  doing  them.  But 
fairh  is  fo  far  from  being  a  work,  in  either  of  the 
above  fenfes,  or  in  any  fenfe  that  will  oppofe  "  the 
grace  of  God",  or  "  the  finifhed  work  of  Chrift", 
tiiac  it    principally  operates  in  doing  honor   to 

them 

in  confideration  of  the  works  of  righteoufnefs  he  hath 
done  in  confornnity  to  it,  *'  the  reward  is  not  counted 
a  gift",  but  ^'  adjudged  to  him  as  his  due"  :  Whereas, 
if  he  does  not   work  at  all,  with  a  view  to  attain  a 
righteoufnefs,  that  will  make  him   righteous,  in  the 
account  of  the  law  ;  but,  inftcad  of  fuch  working, 
believes   in  God,  who,   of  his  meer  grace,  juftifies 
thofe,  who,  at  the  very  time  he  juftines  tiiem,    are 
UNGODLY  in  the  eye  of  the  law,  to  him  faith  is  "coun- 
ted for  righteoufnefs",  fo  as  to  remove  away  all  ground 
of  glorying  or  boafting.     This,  I  am  perfuaded,  will 
be  found,  upon  the  flri6left  examination, to  be  the  real 
meaning  of  the  apoftle.      The  works,  he  here  fpeaks 
of,  as  giving  occafion  for  boafting,  and  therefore  ex- 
cludes from  having  any  thing   to  do  in  the  affair  of 
juftification,  are  evidently  fuch  as  are  wro't  to  fupport 
a  claim  to  the  reward,  in  the  eye  of  the  law  3  they 
are  fuch,  as,  when  a  man  has  performed  them,  places 
him  beyond  the  need  of  grace,  in  oi-der  to  his  being 
"  counted  righteous"  ;  they  are  fuch  as  he  may  pro- 
duce as  his  righteoufnefs,and  demand  their  being  accep- 
ted,in  this  view,by  the  rule  of  law  j  they  are  fuch,  in  a 
word,  as  lay  him  under   no  bonds  to  '*  grace",  in  the 
affair  of  his  juftification,  but,  inftead  of  afcribing  it  to 
"  grace"   that  he  is  juftifie^  he   may  attribute  it  to 
*'  his  own  works",  and  "  glory"  in  them,  "  boaft"  of 
them,  as  the  juft  ground  and  reafon  hereof.     Need  I 
now  fay,  that  faith,  fhould  it  be  confidered  as  befpeak- 
ing  the  ufe  of  intellectual  faculties,  and  the  exercife 
or  adivity  of  the  human  mind,  is  yet   far  from  being 
a  work,  in  the  fenfe  that  works  are  here   excluded  by 
the  apoflls  I  How  fhould  faith  be  a  work  to  be  glo- 
ried 


particularly   afcer tamed.        127 

them  both  :  Nor  can  it  be  conceived,  wherein 
God  could  have  taken  a  more  effedual  method 
to  exalt  his  own  grace,  and  the  merits  of  his  fon, 
than  by  giving  faith,  confidered  as  a  working- 
principle,  a  neceflary  place  in  the   affair  of  the 

finner's 
ried  in,  and  boafted  of,  as  tho*,  in  its  ov^^n  virtue,  it 
virould  give  a  title  to  juftification,  vv^hen  tis  not  poffi- 
ble  a  man  fhould  have  faith,  and  not  fee  that  he  is 
abfoiutely  undone  without  the  interpofition  of  grace. 
The  very  fuppofition,  that  he  may  be  jufiified  upon 
the  foot  of  faith,  eternally  excludes  all  boafting  ;  be- 
caufe  he  could  not  be  thus  juftified,  but  of  the  free 
favor  of  God.  He  cannot  indeed  believe  io  as  to  be 
juftified,  vv^ithout  believing  that  he  is  ungodly,  and 
a  SINNER,  in  the  eye  of  the  law,  and,  as  fuch,  de- 
ferving  of  damnation,  at  the  time  when  be  is  juftified. 
And  will  fuch  a  faith,  whatever  adivity  it  may  carry 
in  itjaft'i^rd  the  leaft  conceivable  ground  for  boafting  I 
Far  from  this,  the  more  adive  and  vigorous  a  man's 
faith  is,  the  more  cfre6tually  it  will  guard  him  againft 
that  glorying  the  apoftle  is  fo  jealous  of. 
Another  text  urged  againft  faith's  being  confidered  as  a 
work,  is  Rom.  ii.  6.  "If  by  grace,  then  it  is  no 
more  of  works  :  Otherwife  grace  is  no  more  grace. 
But  if  it  be  of  works,  then  it  is  no  more  grace  :  Other- 
w^ife  work  is  no  more  work".  But  what  has  been 
above  offered,  is  equally  applicable  here.  I  fhall 
therefore  only  add  at  prefent,  that  it  concerns  our 
author,  and  thofe  who  think  as  he  does,  to  reconcile 
thejuft  recited  words  of  the  apoftle  Paul,  and  thofe 
alfo,  Eph.  2.  8,  9.  "  By  grace  ye  are  faved, — not  of 
works,  left  any  man  ftiould  boaft",  with  the  do6lrinc 
they  teach,  pag.  356.  that  it  fhall  be  rendered  to  be- 
lievers "  according  to  their  works"  ;  yea,  and  that 
it  is  a  "  point  of  juftice",  that  it  fhould  be  thus  ren- 
dered to  them.  Perhaps,  the  reconciliation  of  their 
own  do(ftrine,  with  the  above  texts,  will  enable  others, 
in  the  fame  way,  to  reconcile  their  notion  of  faith,  as 
a  work,  with  the  fame  infpired  words.  I  may  venture 
to  reft  the  whole  upon  tJiis  iftuc. 


12  8   TheNature  ofFaith^as  jujiijytng^ 

finner's  juRification.     This  will  be  diftindly  and 
largely  illuflrated  in  what  may  hereafter  follow. 

II.  Tis  a  juft  remark,  from  what  has  beenfaid 
of  the  "faith  that  juftifies*',  that  the  evidence  in 
proof  to  a  man,  th?t  he  is   poiTefTcd  of  it,  can't 
be  full  and  ftrong,  t;ll   his  faith    has  "  wro't  by 
love,  and  difcovered  itfelf  to  be  of  the  right  kind 
by  its  genuine  fruits.     His  faith,  previous  to  this, 
that  is,  before  it  had  produced  the  meet  eftefts, 
may  be  of  the  juftifying  kind  ;  and   God  may 
know  it  to  be  fo.     For  which  reafon,  fliould  he 
be  called  out  of  the  world  (as  it  is  poffible  he  may) 
before  he  has  had  opportunity  to  "fhew  his  faith 
by  his  works",  it  would  be   no  hindrance  to  his 
admiffion  into  the  heavenly  kingdom.     For,  be- 
ing poifefTed  of  faith  in  its  truth,  God  knows  that 
he  really  is,  in  the  firft  rudiments,  that  penitent 
and  convert,  that   new-man  in    Chrift  and  par- 
taker of  the  divine   holinefs,  which  the  Icripture 
points  out  as  the  proper  "  meetnefs  for  the  in- 
heritance of  the  faints   in  light**.     We  judge  of 
the   caufe  by  the  effedls,  of  the  (late  of  men's 
minds,  by  the  tenor  of  their  adiicns  :  But  God, 
who  is  "  greater  than  our  hearts,  and  knoweth 
all  things",   can  judge  of  effeds    by  their  caufe, 
and  know  what  a  man's  temper  and  condudl  will 
be,  by  the  fprings  and  principles  he  is  endowed 
with,     Confequently,  as  faith,  when  of  the  right 
fort,  is  all  and  every   thing,  in  the  root  or  {tt6^ 
whoever  is  the  fubjedt  of  it,  in  the  view  of  God, 
whofe  judgment  of  it,  while  lying  naked  in  the 
mind,  is  infallibly  true,  will  be  ov^ned  by  him  as 
one,  marked  out,  in  the  gofpel-revelation,for  the 
joys  of  his  prefence.     But  this  is  not  the  way,  in 
which  we   are    to  judge  of  the  faich,  we  may 

fuppofe 


f articular ly  afcertained.        129 

fuppofe  ourfelves  to  be  endowed  with.     We  ca^'t 

be  alTured,  *  upjn  jufl:  grounds,  that  tis  of  ihe 

K  righ| 

*  Our  author's  way  to  afTurance  does  not  appear  to 
me,  after  all  he  ha^  faid  in  illullration  of  it,  to  be 
more  fcriptural,  or  lefs  puzzling,  than  theii's  he  finds 
{o  much  fault  with.  He  diilinguilhes  between  **■  the 
allurance  of  faith",  and  "  the  •  aflurance  of  hope". 
But  this,  as  it  refpe<5ts  the  main  thing  in  qucftion,  is 
to  diftinguifh,  and  upon  his  own  plan  too,  where 
there  is  really  no  material  difference.  For  no  man, 
according  to  him,  can  be  affured  that  his  faith  is  ge- 
nuine, or,  in  words  he  will,  perhaps,  like  better,  that 
what  he  believes  is  the  "  fimple  truth"  that  juftines, 
but  by  its  operation.  And,  if  the  fruit  of  faith  muft 
be  attended  to,  before  a  profeffor  of  faith  can  know 
that  his  fai'ih  is  of  the  right  kind,  it  comes  at  laft  to 
ithe  fame  thing,  whether  this  affurance  be  called  *'  the 
afTurance  of  faith",  or  "  the  affurance  of  hope"  :  To 
be  fure,  he  can't  have  *'  the  affurance  of  hopf",with- 
out  having  "  the  affurance  of  faith".  Me  may  be 
vainly  confident,  that  he  is  in  a  ffate  of  acceptance 
with  God,  while  yet  he  is  not  affured,  that  the '' fa- 
lutary  truth"  dwelleth  in  him.  But  he  can't,  upon 
fcripture-grounds,  be  aiTured  of  his  being  in  this  ac- 
cepted flate,  any  further  than  he  is  affured,  that  he 
believes  the  truth  5  and  of  this  latter  he  can  be  affured 
in  no  way,  but  by  the  elFeds  his  faith  produces,  A 
man's  hope  therefore,  mufl  keep  pace  exa6lly  with  his 
faith.  If  he  han't ''  the  affurance  of  faith",  he  can'c 
have  "  the  affurance  of  hope".  His  latter  affurance 
muft  always  be  proportioned  to  the  former. — Our 
author  feems  like  wife  to  think,  that  '^  peace  with 
God",  and  ''  rejoicing  in  Chrifl;",  as  flowing,  under 
the  influence  of  the  comforting  fpirit,  from  felf-deny'<J 
obedience  out  of  \owq  to  the  truth,  is  one  of  the  prin- 
cipal grounds  of  "  the  affurance  of  hope".  The  dif- 
ference here  between  him  and  others,  lies  chiefly  in  a 
point  of  order  ;  in  which,  as  I  apprehend,  the  miftake 
IS  on  his  fide.  But  be  this  as  it  may,the  grand  queflion 
to  b?  decided  is^  how  ihali  a  man  be  affured,  that  his 


I30  TheNature  ofFaith^as  juflifying^ 

right  kind,  but  by  its  operation.  /  The  efFedls  it 
produces,  are  the  principal  evidehce,  in  proof  of 
its  being  the  faith  that  juitihes.   1 

And 

joy  is  true,  and  not  falfe  ?  Our  author's  way  to  ari 
alturance  of  this  is,  when  placed  in  a  juft  and  clear 
light,  much  the  fame  with  their's,  which  he  rejedls  : 
Nor  is  it  either  fhorter,  or  lefs  perplext.  He  muft 
have,  according  to  his  own  way,  if  I  may  ufe  the 
language  he  has  done,  without  being  tho't  to  fpeak 
prophanely  of  a  matter  of  fuch  ferious  importance,  as 
*'  long-winded  and  dreary  a  ftory"  to  tell,  as  any  of 
thofe  he  oppofes.  For  he  can  never  know,  according 
to  his  own  principles,  whether  l^is  joy  is  true  or  falfe, 
genuine  or  counterfeit,  but  by  examining,  not  only 
into  his  "  felf  deny'd  obedience",  but  "  the  love  of  • 
the  truth"  it  muft  proceed  frorn  \  and  being  thereupon 
afiured,  that  his  obedience  took  rife  from  this  fource. 
Perhaps,  upon  tryal,  this  will  be  found  as  difficult  and 
puzzling  a  buifinefb,as  he  has  made  it,upon  the  fchemc 
of  the  popular  preachers.  He  fays,  pag.  395.  "  No 
profefTor  of  the  faith  can  form  a  proper  judgment  of 
his  Itate,  meerly  by  "  poring  on  his  own  heart",  and 
examining  whether  his  religious  tho'ts  are  of  the  right 
kind,  or  not  ;  for,  if  he  is  not  engaged  in  the  pra(rtice 
of  the  peculiar  precepts  of  chriftianity,  or  in  doing 
thofe  works  which  are  the  proper  fruits  of  faith,  he 
has  no  occafion  for  felf-examination  ;  as  there  is,  in 
that  cafe,  no  room  for  any  doubt  concerning  his  ftate". 
I  freely  concur  v/ith  him  in  what  he  here  fays  ;  but ' 
then  1  would  obferve,  on  the  other  hand,  neither  can 
he,  upon  his  own  fcheme,  form  a  proper  judgment  of 
his  ftate,  moft  certainly  not  an  afTured  one,  meerly  by 
examining  whether  he  i^'  engaged  in  the  practice  of 
the  peculiar  precepts  of  chriftianity"  \  for,  as  he  fays, 
pag.  ibid.  "  men  may  be  engaged  in  the  pra£fice  of 
the  fame  works,  from  very  different  motives, 
of  which  every  man's  own  confcier.ce  is  belt  judge". 
And  let  it  be  rememberea,  -the  motive  to  practice, 
in  the  prefent  cafe,  mxfft  be  found  to  be  "  the  love  of 
the  falutary  truth".     Belief  of  this  truth  muft  inlpire 

loye 


particularly  afcertamed.        i^l 

And  this,  it  may  be  proper  to  obferve  here, 
is  the  true  Icripture-method  of  attaining  to  *'  the 
joy  of  faith-',  the  meaning  of  which  none  can 
'know,  but  by  their  own  inward  fenfaiions.  Not 
that  this  "  comfort  of  the  holy  Ghoil'  |:)  derived,, 
K.  z  either 

love  to  it,  ancJ  this  love  muft  produce  this  obedience. 
This  is  a  leading  fentiment  in  this  writer's  plan.  And 
are  we  not  now  unavoidably  ltd  to  that  "  poring  ora 
the  heart",  which  he  fpeaks  of  in  To  fneering  a  way  f 
*<^  Love"  is,  moft  certainly,  an  afltdlon  of  the  fouL 
Confequently,  if  we-muft  know  that  our  reliojous 
practice  flows  from  "  love*',  and  love  to  *'  the  fimple 
^i  uth",  we  inuft  look  within,  and  very  narrowly  tooj, 
or  we  may  place  vain  confidence,  as  thoufands  have 
done,  in  the  room  of  gpfpeUafl'urance.  1  is  a  plain 
cafe,  oir:  author,  if  he  would,  in  his  own  way.  attain 
to  an  afTurance  of  his  being  in  a  good  ftate  towards 
God,  muft  repair  to  that  fame  fort  of  cxercife  he  light- 
ly calls  'f  heart-work",  and  be  thorow  in  it  too  ;  o- 
therwife  he  may,  as  "the  heart  is  deceitful",  delude 

himfelfinto   ruin. -I  fhall  add  here,  faith,  in  his 

account,  is  a  meer  pretence,  a  vain  profeiJion,  unlefs 
it  is  "  a  principle  of  life  and  action",  producing,  a- 
mong  other  things,  f^  that  change  upon  a  man,  which 
is  called  repentance  unto  life''\  pag.  408  5  '•'  that  change 
like  wife  which  gets  the  name  ol f elf -deny  ar\  pag.  4.09  f 
*'  that  change  alfo  which  is  called  converjlon^  regene-^ 
ration^  new- creation,,  or  the  neiv  creature  ;  putting  off 
'the  old  man  with  his  deeds^  and  putting  on  the  new- man  5 
walking  not  after  the  fiejhy  but  after  the  fpirif\  pag. 
41a.  Ndw,  if  faith  is  fuch  a  principle  as  this,  no 
man's  joy,  under  the  profeilion  of  faith,  can  be  any 
other  than  "  the  joy  of  the  hypocrite",  uniefs  it  is 
productive  of  thefe  fruits  j  and  confequently  no  man 
can  be  afl'ured,  that  his  faith  is  genuine,  till  he  finds^ 
upon  tryal,  that  it  has  adlually  bro't  tiem  foith. 
Upon  which,  1  can't  help  admirirg,  that  he  fhould 
fpeak,  as  he  fometlmes  does,  with  fuch  an  ?.ir  of 
li^erriment,  upon  that  change  in  men?  which  is  figni- 


132    IheNature  of  Faith  asjuftifyingy 

either  from  faith  itfelf,  or  any  of  its  effeds,  in 
their  own  proper  virtue.  1  he  work  of  Chrift, 
as  Savior^  is  its  only  ultimate  ground.  It  finally 
terminates  in  this,  as  its  true  caufe  or  realbn. 
Men  may,  ic  is  acknowledged,  place  an  undue 
dep-^ndance  upon  thofe  exercifes,  internal  or  ex- 
ternal, which  they  imagine  are  owing  to  the  influ- 
ence of  taith  ;  f'jbfticuting  them  in  the  room  of 
Chrift,  and  fetching  their  confolation  from  them, 
inftead  of  him.  But  this  does  not  argue,  that 
we  ought  not  to  look  to  the  workings  of  our 
hearts,  and  the  adlions  of  cur  lives,  as  produced 
by  faith,  in  order  to  our  enjpymg  that  "  peace  of 

Gcd", 

iied  by  repentance,  converfi^n,  and  the  like.  If  forne, 
thro'  miftake,  have  tho't,  that  this  change  is  previous 
to  faith,  in  the  order  of  nature,  tho'  not  of  time  ;  will 
fuch  a  fpeculative  error  fubvert  the  reality  of  the  thing 
itfelf  ?  May  riot  a  man  be  the  fubjed  of  this  change, 
tho'  he  fnould  not  think  juft  as  our  author  dees  about 
the  order,  or  way,  in  which  he  became  pofreilcd  of  it  ? 
Is  it  the  manner  of  real  chriftians  to  make  a  farce  of 
fo  ferious  and  interefling  a  matter,turning  it  into  ridi- 
cule and  banter  ?  Does  the  language  he  has  ufed  look 
like  their's,  whofe  love  of  the  truth  has  trapstbrmed 
them  into  new  men  in  Chrift  :  He  would  have  acted 
more  in  chara<fter  a;^  a  profell'ed  difciple  of  Jefus  Chrift, 
and  ferved  his  caufe  too  much  better,  if  he  had  fpoke 
upon  this  head  in  words  of  fober  gravity.  His  man- 
ner of  writing,  it  may  be  feared,  has  been  the  occalion 
of  leading  fome  "  unwary  fouls"  into  contemptuous 
tho'ts  of  the  moral- cham e^'ra^znt  in  fcripture,  by  con- 
version ;  which  )et,  is  fo  necelTary  a  one,  that  no 
r  ^'1  can  enter  into  the  holy  heaven  without  it :  Yea, 
fhouid  a  man  make  the  higheft  pretences  to  the  a/Tu- 
rance,  both  of  faith  ar.d  hope,  he  would,  notwith- 
ftanding,  if  his  faith  did  not  operate  to  elfecfl  this 
CHANG  ft,  be  cerminly  bid,  at  the  appearing  of  Jefus 
Cnrift,  to  depart  away  from  him,  among  the  workcr.5 
0f  iniquity,  whom  he  knew  not. 


particularly   afcertained.        \  3  3 

God",  which  belongs  to  thofe  who  are  believers 
in  Chrifl.  The  influence  of  faith,  that  is  to  fay, 
the  effedls  it  produces,  both  in  the  inner  and  outer 
man,  muft  be  heedfully  attended  to,  in  order  to 
our  knowing,  whether  our  faith  is  of  the  juftify- 
ing  kind,  or  not.  This  can  be  known,  with 
fufRcient  certainty,  in  no  other  way.  The  effects 
of  faith  are  the  proper  fcripture-meclium,  by 
which  we  prove  its  diftinguifhing  nature,  and  be- 
come fully  fati.sfied,  tis  the  "  fairh  by  which  we 
may  live".  And,  conrequently,tis  by  thefe  effeds, 
that,  we  attain  to  a  ftate  of  fpiritual  peace  and 
comfort.  "  Perceiving  about  us  thefe  fruits  of 
faith",  we  jultiy  &  flrongly  conclude  from  hence, 
that  our  faith  is  oi  the  righ»:  kind  \  and,  if  of  the 
right  kind,  connedled,  by  the  gofpel-plan,  with 
"  the  jufliiication  of  life"  :  And  if  we  are  "  julti- 
fied  by  faith"^  we  may,  upon  the  mofl  folid  foun- 
dation, enjoy  "  peace  with  God  thro'  our  i.ord 
Jefus  Chrill".  It  is  Chrift,  or,  what  means  the 
lame  thing,  the  work  of  Chrift  as  'he  redeemer 
of  fmners,  that  is  ultimately  the  ground  or  rea- 
fon  of  this  "  peace"  \  but  ftill,  the  "  workini^  of 
faich",  the  fruits  it  produces,  are  the  "medium'* 
by  which  we  come  to  the  enjoyment  of  it  :  Nor 
can  any  man  give  a  good  fcripture-r^afon  for  his 
rejoicing  in  hope",  but  from  his  being  able  to 
*'  prove  his  faith  by  his  works".  For  this  is  the 
only  flrong  and  full  evidence,  that  can  be  gi^en 
in  proof  of  its  being  of  the  right  kind.  And  un- 
lefs  it  be  of  this  kind,  tis  certain  we  cannot  bq 
juftified  in  confequence  of  it  \  and  if  we  can- 
not be  juftified,  fliould  we  have  "  peace  in  our 
minds",  it  muft  be  upon  a  falfe  fcundatiQi-i.  And 
tills  leads  me, 

K  3  III.  In 


i34  TT^eN attire  vfFaith^  as  ju/^ifywg^ 

Hi.  ^i^f  the  next  place,  to  put  both  you  and 
myfelf  upon  the-proof  of  our  fauh,  thac  we  may 
know,  upon  juft  grounds,  whether  it  be  of  the 
right  fort;  what  I  mean  is,  whether  it  is  the  faith 
by  which  "  the  juft  do  hve"  ?  And,  from  what 
has  been  difcourfed  concerning  the  properties 
of  faith,  efpecially  that  never-failing  one,  its 
"  fhewing  it  felf  by  works",  w^e  may,  undtr  the 
condu6b  of  ihe  fpirit  of  truth,  attam  to  a  fullnefs 
of  fatisiFa<5tion  refpcding  this  interefting  and  im- 
portant point.- 

Do  we  believe  in  G6  ^,  as  he  has  revealed  his 
charader  in  the  infpired  books  ?  We  fnall  be  in- 
fluenced by  our  faith,  if  it  is  juitifying,  to  love 
him  with  our  whole  fouls,  to  ftar  him  above  all 
that  are  called  gods,  to  trull  in  him  as  the  alone 
all-fufBcient  help^  to  refign  our. elves  up  to  the 
difpofal  of  his  all- wife  and  righteous  pleafure,  and 
to  behave  towards  him  with  all  dutiful  obedience  ; 
rendering  to  him  the  homage  of  our  hearts,  and 
the  worfhip  of  our  lips. 

Do  we  believe,  that  "  God  has  fent  his  jR)n  in« 
to  the  world,  not  to  condemn  the  world,  but  thac 
the  world  thro'  him  might  befaved"  ?  We  fhall, 
in  confequence  of  this  faith,  be  filled  with  the 
higheft  admiration  of  his  "  good-will  towards 
men*',  and  be  in  a  tem.per  of  mind  to  fall  down 
before  him  in  humble  adorations,  and  grateful 
acknowledgments.  That  will  be  our  language, 
and  we  (liall  exprefs  it  with  a  truly  thankful  foul, 
''  bleficd  be  the  Lord  God  of  Ifrael  ;  for  he  hath 
vifited  and  redeem.ed  his  people,  and  hath  raifed 
Up  for  us  an  tiorn  of  (alvation  in  the  houfe  of  his 
fervant  Da\'id,  as  he  ipake  by  the  oiouth  of  his 
holy  prophets",  "  Do 


particularly   afcertained.       135 

Do  we  believe  the  great  things  that  are  fpoken, 
in  the  new-teftament,  of  Jefus  Chrill,  his  perfon 
and  office,  what  he  has  done  and  fuffered  for  Tin- 
ners, and  is  now  doing  for  them  in  heaven,  in 
confequencc  whereof  he  is  "  able  to  fave  to  the 
uttermoft  all  that  come  to  God  by  him"  ?  Our 
faith,  if  genuine,  v/ill  dilpofe  and  excite  us  to  re- 
repair  to  him  as  the  "  one  mediator",  thro* 
whom  alone  we  may  hope  for  acceptance  with 
God  to  eternal  life  :  And  we  Ihall  accordingly 
commit  our  fouls,  and  their  everlafting  concerns, 
into  his  hands  5  truiling  in  the  atoning  virtue  of 
his  obedience  to  the  death,  and  his  confequent 
exaltation  to  all  pow-er,  that  he  might  compleat 
the  defigns  of  God's  grace  towards  an  apoliatc 
world. 

Do  we  believe  the  fcripture-deciaratioiis  Con- 
^cerning  the  holy  fpirit  of  God,  and  the  part  he 
bears  m  forming  men  to  a  ^'  meetnefs'*  for  the 
future  glory,  honour  and  immortality  ?  We 
fhall  hereupon  put  ourfeives  under  his  guidance, 
depend  upon  his  aids,  cherifh  his  motions,  follow 
his  diredions,  and  make  ft  our  conflant  care,  and 
earned  prayer,  that  we  may,  under  his  in- 
fluence, be  preferyed  blamelefs  to  God's  heaven- 
ly kingdom. 

Do  we  believe  the  odioufnefs  of  fin,  in  its  nature 
and  guilt,  efpecially  as  fet  forth  in  the  fufferings 
of  Chrift,  when  he  fhed  his  precious  blood  on  the 
crofs  to  '*  make  atonement  for  it"  ?  Our  faith 
will  fet  in  motion  our  palfions  of  grief,  Ihame  and 
hatred.  We  fhall "  m  )urn  for  our  tranfgrefTions, 
as  a  man  mourneth  for  his  firft-born  fon".  We 
Ihall  biufli  and  be  confounded  at  the  remem- 
K  4  brance 


636  The  Nature  of Faith^as  jujlijym;^l 

brance  of  our  paft  iniquities.  Sin  will  appear  td 
usjin  the  ftrongeft  point  of  light,  ''  the  abomina- 
ble thing  vv'hich  God's  foul  hateth"  :  And  we 
jfhall  "  hate  it  with  a  perfed:  hatred",  and  avoid 
it  as  the  moil  deadly  evil  •,  no  more  allowing  our- 
felves  in  pradice  of  k,  at  any  time,  or  m  any  in- 
fiance  v/hatever. 


Do  we  believe  that  "  the  commandment^',  ac^ 
cording  to  the  revealed  reprefentation  of  it,  "  is 
holy,  juil  and  good"  ?  We  Ihall  herefrom  be 
formed  to  an  obedient  and  fubmiflive  temper  of 
foul.  We  Ihall  be  reconciled  to  the  government 
of  God,  and  willing  in  all  things  to  do,  or  fuffer, 
as  he  would  have  us.  That  will  be  the  inward 
fenfe  of  our  minds,  "  we  efteem  all  thy  com- 
mands concerning  all  things  to  be  right.  O  how 
love  v/c  thy  law  !  It  is  our  meditation  all  the  day. 
We  prize  thy  commands  far  above  gold,  and 
have  chofen  them  for  our  heritage  forever,  O 
give  us  under/landing,  and  we  will  keep  all  thy 
righteous  precepts.  Thy  law  is  good,  therefore 
thy  fervants  love  it". 

In  fhort,  whatever  we  believe,  as  contained  M 
the  revelations  of  God,  by  Jefus  Chrifl,  and  his 
apoftles,  will,  if  our  faith  is  of  the  right  kind, 
operate  in  us,  and  have  an  infiuence  upon  us, 
anfwerable  to  the  nature  of  the  objed  believed  ; 
either  exciting  our  love  to  God,  or  truft  in  Chrifl, 
or  care  to  do  honor  to  the  divine  government  and 
authority,  by  our  fubmiffion  and  obedience  in 
this,  or  the  other  inftance,  as  occafions  are  offered 
therefor  in  providence. 

h 


particularly  afcertained.        ijy 

If  our  faith  does  not  thus  operate,  it  is  that 
^^  dead  faith"  the  apollle  Jjm^s  fpeaks  of,  which 
can  be  of  no  profit  lo  us  in  the  buifinels  of  lal- 
vation.  *     Wheieas,  if  it  "  Diews"  its  reality  and 

power, 
*  *•  Accorc?ing  to  the  apoflle  Jame?,  let  a  man  miike 
"  e/er  fo  found  a  profefHon  of  the  faith,  and  talk,  of 
"  ever  fo  many  illuminations  and  experiences,  if  we 
*'  find  hi  in  feeking  to  pafs  thefe  upon  us  as  prooft  of 
*'  his  b^ing  a  chriftian,  without  fliewing  his  faith  ih 
*'  the  works  of  love,  commanded  by  Jefus  Chrif^, 
*'  we  may  fafely  repel  his  confidence,  by  telling  him, 
*'  the  devils  alfo  believe'*.  Thus  fpeaks  our  author 
with  exa£t  truth  andjuftice.  I  would  add  ftilj  fur- 
ther, whatever  illuminations  and  experiences,  inter- 
nal feelings  and  religious  motions,  any  may  pretend 
to,  wherein  they  are  excited  by,  or  take  rife  from,  the 
*'  ar  Jul  addrefs"  of  foms  admired  fpeaker,  inllead  of 
the  pure  wo;d  of  truth,  th^y  are  not  worthy  of  being 
fo  much  as  mentioned  in  proof  of  the  real  being  of 
fa''th  :  They  ought  rather  to  be  looked  upon  as  the 
Operation  of  animal-iiature.  This  is  certainly  the 
cafe,  when  gofpel-truths  have  no  power  to  excite  thefe 
fenfations,  but  as  borrowed  from  the  voice  and  adion 
of  fome  popular  preacher.  If  perfons  have  no  rclilh 
for  revealed  truths,  no  dirpofition  to  hearken  to  them  ; 
or  if  thefe  truths  are  infufHcient  to  move  their  hearts, 
touch  their  confciencesjfet  in  motion  their  afFe6t:ions, 
and  produce  any  good  impreiiions  on  them,  unlefs  they 
are  enlivened  by  ''  the  wifdom  of  v^^ords",  that  is,  the 
eloquence  of  man,  it  may  be  taken  for  granted,  with- 
out further  confideration,  that  fuch  experience  "  ftands 
in  the  wifdom  of  man",  not  "  in  the  power  of  God". 
The  word  of  the  eternal  God,  fimply  and  nakedly 
propofed,  is  "  able",  under  the  influence  of  the 
divine  fpirit,  "  to  make  men  wife  to  falvation'*.  It 
needs  no  human  art  to  give  it  force  and  energy.  And 
if  what  men  experience  is  the  effect,  not  of  the 
"  word  itfelf",  but  the  "  manner"  in  which  it  is  dif- 
penfed,  tis  wholly  a  mechanical  motion,  and  of  no 
more  profit,  in  the  fpiritual  fcnfe,  than  that  which  is 
caufed  by  the  '•  founding  of  brafs",  or  «-  the  tinkling 

of 


138  IThelSfature  ofFaith^  ^^ j^fi^fy'^^K^^ 

power,  by  fuch  good  effeds  as  has  been  defcribed, 
we  may  be  fure  it  is  of  the  right  fort,  and  will  be 
accompanied  with  the  "  juftification  of  life". 

Let 
of  a  cymbal".  It  maybe  worthy  of  fpecial  remark, 
the  apoftles  "  fought  not  glory  of  men''.  They  de- 
fpifed  the  tho*t  of  gaining  applaufe  by  artful  ad- 
dreflesg  purpofely  contrived  to  move  their  pailions. 
Their  manner  was,  by  a  fimple,  plain  '^  manifcfta- 
tion  of  the  truth,  to  commend  themfelves  to  every 
man's  confcience  in  the  fight  of  God".  They  knew, 
tho*  their  hesrers  gloried  in  them,  they  would  reap 
ho  faving  good  by  their  miniftrations,  uniefs  they 
*'  heard  God  fpeaking"  in  the  meffages  they  bro't  to 
them.  Their  dependance  therefore  for  fuccefs  was 
grounded  on  the  ^«  power  of  God's  word,  meerly  as 
fuch",  and  not  on  the  force  or  virtue  they  could  give 
it  by  any  art,  or  craft,  they  could  ufe  in  the  delivery 
of  it.  The  latter  might  have  fecured  votaries  to  them^ 
and  the  profitable,  as  well  as  pleafing  advantages,  con- 
nected with  popular  admiration  and  acceptance  ;  but 
it  would  have  been  of  no  fpiritual  profit  to  their 
Jiearers  :  It  might  have  tickled  their  fancies,  but 
would  not  have  faved  their  fouls.  The  apoftle  Paulj 
tho'  learned  in  all  the  wifdom  of  that  day,  that  is,  in 
all  the  arts  that  v/ere  fitted  to  gain  admirers,  by  work- 
ing  upon  animal  nature,  efteemed  it  a  reproach  to  the 
infinitely  interefting  truths  of  the  gofpel,  to  deliver 
them  in  a  theatrical  worldly- wife  manner,  as  tho' 
they  needed  human  art  and  help  to  gain  admitance 
into  the  minds  of  men.  Says  he  to  the  Corinthian- 
chriftians,  i  Cor.  2.  4.  *'  My  fpeech,  and  my  preach- 
ing, was  not  with  enticing  words  of  man's  wifdom  ; 
but  in  demonftration  of  the  fpirit,  and  of  power". 
But  why  did  he  converfe,  and  preach,  in  a  fimple 
plain  manner,  to  the  neglect  of  that  art  and  eloquence, 
which  were  commonly  prevalent  in  that  day  ?  The 
reafon  is  given  in  the  words  that  immediately  follow, 
'^  that  your  faith  fhould  not  ftand  in  the  wifdom  of 
men  j  but  in  the  power  of  God".  And  if  this  was 
a  good  reafon  for  this  conduct  then,  it  is  fo  noWa  ^^^ 
will  always  be  fo  to  the  end  of  tht  world. 


particularly   afcertained.        139 

Let  us  then  prove  our  faith  by  our  works. 
And  let  us  be  fa^hful  and  critical  iii  the  tryal  of 
it  ;  putting  ourfel/es  under  the  guidance  of  that 
God,  who  *'  knoweth  our  down-fitting,  and  our 
up-nfing,  who  compalTeth  our  path  and  our  lying 
down,  and  is  acquainted  with  our  tho'ts,  and  all 
our  ways".  We  may,vby  thus  proving  ourfaithj 
"  have  rejoicing  in  ourfelves"  •  yea,  we  may, 
upon  juit  grounds,  "  rejoice  with  joy  unfpeaka- 
ble  and  full  of  glory",  v 

Some  of  us,  it  may  be,  have  no  need  to  be  at 
the  pains  of  this  tryal.  We  know  at  once,  with- 
out any  labor  to  prove  it,  that  our  faith  is  nothing 
more  than  a  pretence,  a  profeflion  wijchout  fruits, 
unlefs  fuch  as  evidence  its  falfehood.  We  "  name 
the  name  of  Chrift"  ;  but  take  no  care  to  "  de- 
part from  iniquity".  We  "  fay  unto  Chrift, 
Lord,  Lord"  ;  but  "  don't  do  the  will  of  his  fa- 
ther which  is  in  heaven".  W^e  '^  come  unto  God 
as  his  people  come,  fit  before  him  as  his  people, 
and  hear  his  words  ;  but  vt?e  do  them  not  :  with 
our  mouths  we  fhew  much  love,  but  our  heart 
goeth  after  our  covetoufnefs".  We  wear  "  a  form 
of  godlinefs",  and,  it  may  be,  a  fpecious  one  too  ; 
but  we  "deny  the  power  of  it"  •,  being  "  lovers  of 
ourfeives,  covetous,  proud,  difobedient,  unthank- 
ful, unholy,  incontinent,  fierce,  defpifers  of  thofe 
that  are  good,  high-minded,  lovers  of  pleafures 
more  than  lovers'  of  God".  If  this  is  the  juft 
character  of  any  of  us,  and  we  are  confcious  to 
ourfelves  that  tis  fo,  we  are,  without  all  doubt, 
in  a  flate  of  wrath  -,  and  mud  know  that  we  are 
fo,  if  we  have  only  a  common  faith  in  the  reve- 
lations of  God.  And  is  this  a  ftate  in  which  we 
may,  as  reafonable  creatures,  fit  down  in  quiet  ? 

Wc 


f  40    T^heNature  ofFaith^asjuHifying^ 

We  muft  be  flupidly  inattentive,  or  we  fhoiild  be 
deeply  concerned  to  think,  what  a  dangerous  fitu- 
ation  we  are  in.  "  The  god  of  this  world"  niuft 
have  "  blinded  our  eyes",  and  "  feared  our  con- 
fciences",  or  we  fhould  anxioufly  enquire,  How 
Ihall  we  be  "  delivered  from  the  wrath  to  come"  ? 
Let  us  "  confider,  and  fhew  ourfclves  men",  by 
endeavoudng,  in  the  gofpel-way,  to  obtain  this 
deliverance. 

Some  of  us,  it  may  be,  have  proved  our  faith 
by  its  fruits,  and  the  refult  has  been  "  peace  of 
confcience"  and  "joy  in  the  holy  Gholl"  \  as 
knov;ing  herefrom,  that  we  are  interefted  in  the 
favor  of  God,  and  the  purchaks  of  the  redeemer's 
crofs.  If  this  fhould  be  the  happy  cafe  of  any  of 
us,  we  have  infinite  reafon  to  bow  the  knee,  in 
humble  grateful  adorations  of  the  rich  grace  of 
God,  that  has  been  manifelled  towards  us,  thro' 
Jefus  Chrifl.  We  fliould  principally  afcribe  it  to 
God,  and  not  to  ourfelvcs,  that  we  are  what  we 
are,  and  can  "  rejoice  in  hope  of  the  glory  to  be 
revealed  to  us".  Let  us  do  nothing  to  darken 
the  evidence  of  our  being  in  ajuflified  flate,"thro' 
the  redemption  there  is  injcfus  Chrid"^  or  to  ob- 
flrufft  the  lively  aftings  of  the  hope  Vve  have  of 
being  hereafter  crowned  with  immortal  glory. 
And  the  ftronger  our  hope  is,  the  miore  vigorous 
let  our  endeavours  be,  to  "  glorifie  the  name 
of  God,  and  of  our  Lord  Jefus  Chrifl".  And  as 
we  know,  that  we  are  ''  the  children  of  God  by 
faith  in  Jefus  Chrift",  let  it  be  our  care  to  be 
*'  followers  of  him  as  dear  children".  And  as, 
in  virtue  of  our  being  children,  we  are  "  heirs, 
heirs  of  God,  and  joint-heirs  with  Jefus  Chrift,  to 
an  inhericance  incorruptible^  undcfiled;  and  that 

fadeth 


'partkiilarly   afcertained.  14? 

fadeth  not  away",  and  have  an  afTured  hope  that 
tis  "  refervedtor  us  in  heaven",  let  us  walk  wor- 
thy of  fuch  a  bieiTed  hope  -,  "  purifying  ourfelves 
even  as  Chrift  is  pure"  •,  ain^iing  at,  and  endea- 
vouring attcr,  the  higheft  degrees  of  conformity 
%o  the  example  he  has  fet  us.  Let  us  not  "  think, 
that  we  are  already  perfed"  \  but  make  it  our 
daily  care  to  get  the  better  of  our  corruptions  ; 
to  become  more  ready,  chearful  and  conftant  in 
doing  the  duties  of  the  various  relations  we  fuf- 
tain  in  life  \  to  grow  in  love,  meeknefs,  hu- 
mility, patience,  refignation  to  the  divine  plea- 
fure,  and  all  thofe  graces  that  adorn  the  chriftian's 
charafter.  Let  us  be  more  and  more  contented 
with  the  condition  it  fhall  pleafe  God  to  alot  to 
us,  in  the  prefent  world  j  finding  no  fault  with 
him,  tho'  he  iliould  call  us  to  conflid:  with  tryals, 
grievous  to  bear  ;  as  knowing,  that  if  we  meet 
with  evil  things  here,  we  fhall  be  comforted  here- 
after. In  a  word,  Jet  us  live  above  the  world, 
having  our  heart  in  heaven,  and  "  our  converfa- 
tion  in  heaven,  from  whence  we  look  for  the 
Savior,  the  Lord  Jefus  Chrifl",  who,  "  when  he 
appears  a  fecond  time  without  fin  unto  falvation", 
will  ''  change  our  vile  bodies,  that  they  may  be 
falhioned  like  to  his  glorious  body"  :  And  we 
fhall  then  be  ever  happy  with  him,  in  the  king- 
dom of  his  father. 

In  fine,  feme  of  us,  it  may  be,  tho'  we  have 
tried  our  faith,  and  have  fo  done  again  and  again, 
are  yet  full  of  fears  and  doubts,  as  not  knowing, 
after  all,  whether  it  is  of  the  right  fort.  If  we 
can't  peremptorily  determine,  on  the  one  hand, 
that  we  have  no  other  faith  than  that  which  is 
^O.nmon  to  thofe  profefTors  of  chriflianityj  to 

whom 


142   7'heNature  QfFaith^as  jufiijying,^ 

whom  our  Lord  will  finally  fay.  "  I  l^now  you 
not,  depart  from  me  ye  workers  of  iniquity"  ^ 
fo  neither,  on  the  ether  hand,  can  we,  with  de- 
fireable  fatisfadion,  fay,  that  "  we  have  believed 
in  him  that  raifed  Jefus  from  the  dead",  with  a 
faith  that  has  been  "  imputed  to  us  for  righte- 
oufnefs".  And  we  accordingly  live  Ibmetimes 
hoping,  fometimes  fearing  •,  always  doubting,  but 
never  rejoicing  in  an  afTured  hope  of  pur  being 
interefled,  thro'  faith,  in  the  purchafes  of  the  re- 
deemer's crofs.  And  this,  perhaps,  is  the  trutl^ 
of  fa6t,  with  refpedl  to  the  generality  of  believers 
in  Chrift,  thofe  of  them,  I  mean,  whofe  faith  is 
connected  with  that  "  eternal  life",  which  is  "  t{ie 
gift  of  God  thfo-  cur  Lord  Jefus  Chrift".  It 
may  feem  ftrange  it  (hould  be  thus,  when  fo 
many,  in  the  days  of  the  apoflles,  were,  in  con? 
fequence  of  their  faith,  the  happy  iubjeds  of' 
*'  peace  with  God",  and  "  rejoicing  in  Chrift 
Jefub"  ;  efpecially,  as  the  way  to  thele  "  com- 
forts of  the  holy  Ghcfr"  is  the  fame  now,  that  it 
was  then  ;  and  chriftians,  in  thefe  days,  are  fa- 
yor'd  with  the  fame  revealed  means,  and  advan- 
tages, chiillians  were  then,  in  order  to  their  at- 
taining to  the  "joy  of  faith".  Butphe  principal 
reafon  of  this  is  to  be  fetched,  from  the  flothful 
inadivity  oftheprefent  chriftians.  They  don't 
take  due  care  to  fiiew  to  themfelves,  anv  more 
than  to  others,  that  they  have  faith,  by  the  exer- 
cife  of  thofe  graces,  which,  "  by  Jefus  Chrift, 
are  to  the  praile  and  glory  of  God''.  If  they  are 
pOiTcired  of  thefe  graces,  they  have  made  no  great 
improvements  in  them.  They  h^ve  not ''  grown 
in  grace,  and  in  the  knowledge  of  Chrift",  as 
might  be  expeded  and  wiflied.  "  The  work  of 
God  may  be  begun  in  them"  j  but  it  has  not 

been 


particularly   afcertained.      143" 

been  carried  on,  in  any  confiderable  degree. 
They  have  not  attained  to  the  "  ftature  of  men  ii^ 
Chrift"  ",  but  may  rather  be  efteemed  "  babes"  : 
And  their  exertments,  in  the  chriftian  life,are  ac- 
cordingly feeble  and  lanquid,  and  too  often  inter- 
rupted by  the  influence  of  temptation  and  cor- 
ruption. And  what  wonder  is  it,  if  they  live  in 
uncertainty  about  their  fpiritual  Hate  ;  and,  in- 
Head  of  enjoying  true  ferenity  of  lovil,  are  per- 
plext  with  fears  and  doubts. 

Would  we  attain  to  "  the  full  aflurance  of 
hope",  and  to  "joy  in  God  thro'  our  Lord  Jefus 
Chrift",  in  confequence  hereof,  we  mud,  as  the 
apoftle  Peter  diredts,  *  "  give  all  diligence  to  add 
to  our  faith,  virtue,  knowledge,  temperance,  pa- 
tience, godlinefs,  brotherly-kindnefs,  &  charity"  \ 
and  not  only  fo,  but  "  to  abound  in  thefe  things". 
The  apoftle's  view  is,  to  engage  our  zeal  and  care 
in  attaining  to  the  greateft  eminency  in  thefe 
graces,  which  at  once  "  adorn"  both  the  chrifti- 
an's  charader,  and  "  the  dodrine  of  our  Savior 
Jefus  Chrift".  Nor  can  we  take  a  more  fcriptu- 
ral,  or  effectual,  method  to  "  make  our  calling 
and  eledion  fure".  For  it  is  by  the  graces  of 
God's  fpirit,  thrown  into  exercife  upon  all  proper 
'occafions,  that  our  faith  is  (hewn,  not  to  be 
?'  dead",  but  to  exift  in  us  as  a  real  principle  of 
life.  And  the  higher  we  rife  in  the  adlings  of 
our  love  to  God,  truft  in  Chrift,  hatred  of  fin^ 
weanednefs  from  the  world,  and  the  like,  the 
ftronger&  brighter  will  be  the  difcovery,  our  faith 
makes  of  its  reality  and  power  in  us.  It  now 
fhcws  itfelf  by  its  proper  fruits  ;  and  by  thefe, 
under  the  influence  of  the  divine  fpirit,  we  may 

certainly 

^'  %  Pet,  I.  5,  63  7. 


s  44  TT^^  Nature  of  Faith  ^  as  jujlifying^ 

pertainly  know,  that  it  is  the  "faith,  by  which 
the  jufl  do  hve"  :  And  in  confequence  of  this 
knowledge,  we  may,  upon  the  molt  fohd  grounds^ 
"joy  in  God  thio'  our  Lord  Jefus  Chrift,  by 
whom  we  have  received  the  atonement". 

The  befl  remedy,  after  all  that  can  be  faid, 
againft  fpiritual  darknefs  and  diilrefs,  and  the 
belt  way  to  get  fpiritual  peace  and  joy,  is  to 
roufe  ourfclvcs  up  to  thofe  "  labors  of  love", 
which  are  the  "  work  of  faith"  ;  to  quicken  our 
pace  in  the  paths  of  righteoiifncfs  %  to  be  more 
earnelb  m  our  cares,  refpedling  our  fouls,  and 
another  world  ;  to  ftrive  more  refolutely  againft 
fin  ;  to  be  more  watchful  againft  temptation  ; 
to  love  God  more  intirely  ;  to  pray  to  him  more 
fervently  ;  and  to  be  more  conftant  and  devout 
in  the  fervices  of  piety,  and  more  circumfpedl  ia 
ordering  our  converfation  among  men,  that,  "  as 
we  have  received  how  we  ought  to  walk  and 
pleafe  God,   we   m.ay  abound  daily  more   ai](i 


more"* 


Our  faith  ihould  be  produdive  of  good 
(Jifpofitions,  and  thefe  fliould  be  continually 
ftrengthened,  till  they  become  well  eftablifhed 
principles  of  adion.  And.fo  fliall  we  find,  from 
our  own  experience,  that  the  wife  man  fpake 
the  truth,  when  he  'laid,  "  the  path  of  the  juft 
is  as  the  fhining  light,  which  fliineth  mere  and 
more  to  the  perfect  day.  *  As  we  thus,  by  the 
operation  of  taith,  under  the  blefiing  of  heaven, 
improve  in  holinefs,  we  fhall  find  our  doubts 
and  ftars  will  difperfe  and  vanifh,  and  our  hope 
grow  into  aflurance.     We  Ihall  know,   by  the 

abounding 

*  Frov.  4.  1 8. 


particularly   afcertained.         145 

abounding  fruits  of  our  faith,  that  our  flate  is 
fafe,  as  "  there  is  no  condemnation  to  us,  being 
in  Chrift  Jefus".  And  ''  the  peace  of  God  will 
now  rule  in  our  hearts".  We  Ihall  feel  ferenity 
in  our  tho'ts,  tranquility  in  our  confciences,  and 
joy  in  our  breads  that  is  "  unfpeakable  and  foil 
of  glory".  We  may  now  folace  ourfelves  under 
the  heaviefl  weight  of  outward  afHidion  •,  yea^ 
we  may  ''  rejoice  in  tribulation*',  as  we  are 
chailened  becaufe  we  are  children,  and  under 
difcipline  for  our  fpriricual  and  eternal  profit,* 
^      ^-    L-  and 

*  To  thofe,  who  are  "  lovers  of  pleafures  more  thais 
lovers  of  God",  it  may  be  a  paradox  to  fay,  that  be- 
lievers may  rejoice  when  called,  in  providence,  to  en- 
dure aifliclive  tryals  j  looking  upon  them  as  proofs  of 
the  love  and  kincnefs  of  their  heavenly  father,  and 
his  ufmg  a  v^rife  and  proper  means  with  them  to  pro- 
mote their  advantage.  But  this  is  a  truth  plainly  and 
particularly  revealed  in  the  gofpel  of  Chrift.  Says 
the  apoftle  James,  chap.  5.  ver.  11.  "  Behold,  we 
count  them  Happy  vyrhich  endure".  And  again,  chap, 
J.  ver.  2.  '^  Brethren,  count  it  all  joy,  when  ye  fall 
into  diverfe  temptations'*.  And  why  ?  The  reafoia 
follows  in  the  next  words,  <^'  knowing  this,  that  the 
trying  of  your  faith  worketh  patience"  \  and^  as  a- 
nother  apoftle  exprefies  it,  Rom.  5.  4»  5.  5*  patiences 
experience  \  and  experience,  hope  :  And  hope  makcth 
not  afhamcd,  becaufe  the  love  of  God  is  fhed  abroad 
in  your  hearts  by  the  holy  Ghoift*'.="There  is  no 
fchool,  like  that  of  afflidlion,  to  train  up  chriftians 
to  a  *'  meetnefs"  for  heavenly  glory,  in  its  higheft 
degrees.  And,  among  thofe  who '*  name  the  name 
of  Chrift",  there  are  ordinarily  none  fo  eminent  for 
their  meeknfs  ;  patience  ;  humility  ;  contempt  of 
the  world  ;  the  lively  agings  of  faith,  hopejtruft  in 
God,  and  a  profound  fubmiSion  of  foul  to  his  alwife, 
righteous,  holy  and  fovereign  pleafure,  as  thofe  who 
)3ave  palTed  thro*  the  heavieft  tryals.  Twas  with  a 
jfpecial  viev/  to  their  making  eminent  proficiency  in 


1 46    TheNature  ofFaith^asjuflifyiiig. 

and  may  "  know  that  all  things  fhall  work  to- 
gether for  our  good",  as  they  do  for  their's  who 
*-'-  love  God,  and  are  the  called  according  to  his 
purpofe".  In  fine,  we  may  now  have  confidence 
towards  God  in  the  hour  of  death,  and  triumph 
in  the  profpedl  of  thofe  immortal  joys,  which  the 
father  of  mercies  has  provided,  and  laid  up  in 
heaven,  for  all  true  believers  in  his  fon. 

GOD  grant  we  may  all  fo  ''believe  in  him  whom 
God  hath  fent",  as  to  enjoy  inward  eafe  &  peace 
v'hile  we  live,  and  to  be  in  the  exercife  of  an 
aiTured  hope,  when  we  are  called  to  depart  hence, 
of  going  to  be  eternally  happy  in  the  kingdom 
of  God,  and   of  Jefus  Chrift  !     AMEN. 

SERMON 
thefe,  and  the  like  chriflian  graces,  and  to  give  oppor- 
tunity, and  occafiQD,  for  throwing  them  out  into  ex- 
emplarv  a6is,  that  God,  in  order  to  their  "  greater 
reward  in  heaven",  put  them  upon  enduring  thefe 
things,  which,  "  for  the  prefent,  were  no!:  joyous, 
but  grievous".  Thofe  good  chriftians,  v/ho  fufFer 
moft  here,  are  commonly  thofe,  who  (hall  be  moft 
happy  hereafter.  Not  but  that  believers  may  "  adorn" 
their  profeiTion,  and  "  the  do£lrine  of  their  Savior", 
in  a  profperous  ftate.  Hence  that  remark  in  the  book 
of  the  AjjIs,  •  chap.  9.  ver.  31.  "  Then  had  the 
churches  r^,—  and  were  edified^  •walking  in  the  fear 
of  the  Lord^  and  in  the  comfort  of  the  holy  Ghoff\  Nei- 
ther the  '*  truth  of  faith",  nor  "  the  comfort  of  it",  are 
confin?'^  to  a  fufFering  condition  in  this  world  :  Tho' 
«'  fuffb.ing  with  Chrifl"  is  the  more  common  way  to 
glory  ;  and  thofe,:  ^bo  have  been  moft  tried  with 
iufFerings,  are  ordinarily  thofe  who  are  beft  prepared 
for  the  brighteft  crown,  in  the  heavenly  and  eternal 
world.  Our  author  beft  knows,  how  far  what  is  bere 
faid,  will  confift  with  his  notion  of  *'  the  fufferings, 
good  chriftians  are  called  to  pafs  thro'."  I  have  given 
above,  as  I  imagine,  a  triie  and  juft  reprefentation 
ijf  the  gofpel' account  of  them* 


SERMON  VI. 


oMiaakMn^ 


The  Place  and  Ufe  of  Faith,  in  thfi 
Affair  of  Juftification.; 


G  A  L  A  T  I  A  N  S   II.  i6. 

"  Knowiii;^  that  a  man  is  not  juflified  by 
the  woik3  of  the  law,  but  by  the  faith 
of  Jefus  Chrift,  even  we  have  believe4 
in  Jefus  Chrift,  that  we  might  be  jufti^ 
fied  by  the  faith  of  Chrift' —. 


1HAVE  already,  in  feveral  difcourfes  from 
this  text,  endeavoured  to  let  y&u  into  the 
true  meaning  of  the  faith  that  is  connected 
with  juftification.  What  1  now  principally  de- 
fign  is,  to  point  out  to  you  the  ''  reafon*'  of  this 
connedion,  or  to  lead  you  into  the  fcripture- 
notion  of  the  proper  "  place",  and  "  ufe",  of  fait!?; 
in  this  buifinefs  of  infinite  importance  to  us  all. 

In  order  whereto,  it  will  be  needful  to  obfervej 

that  feveral  things  are  particularly  mentioned,  in 

the  facred  books,  as  bearing  their  part  in  the 

La  affkii: 


148      I'he  Place  and  U/e  of  Faiths 

affair  of  the  finner's  juHification  •,  each  of  which 
have  their  *'  diftindt  ule",  and  are,  in  their  "  pro- 
per place'*,  abfolutely  ncceffary  in  order  to  cur 
partaking  of  this  blelTed  privilege.  The  firft, 
relates  to  "  God"  \  the  fecond,  to  "  Chrilt"  ; 
and  the  third,  to  '^  ourfelves". 

The  firft  thing  to  be  confidered  in  the  affair 
of  juftification,  and  that  indeed  v^^hich  gave  rife 
to  it,  is  the  "  grace  of  God",  his  free  favor,  good 
will  and  kindnefs  towards  men.     The  infinitely 
benevolent  being  was  not  excited,  either  to  pur- 
pofe,  or  contrive,  or  reveal,  or  execute  the  gofpcl* 
plan  of  falvation,  by  any  motive  extraneous  to 
himfelf.     Mcer  goodnefs  was  the  fource,  and  the 
only  one,  from  whence  it  originated.     Even  the 
blood  of  Chrift  was  of  no  confideration,  in  a  way 
of  motive  or  argument,  to  perfuade  the  bit  lied 
God  hereto.     For  the  intervening  mi^aiaticn  of 
Jefus  Chrift,  and  all  that  he  did  and  fuifered  on 
earth,  or  is  now  doing  in  heaven,  are  to  be  looked 
upon  as  means  only  in  the  execution  of  the  pur- 
pofed  fcheme  of  redemption  ;  not  the  incentive 
that  prompted  the  all-mercifu.i  God  to  come  into 
it.     This  io  the  point  of  view  in  which  the  fcrip- 
ture  reprefents  the  matter.     The  gift  ot  Chrift 
to  become  incarnate,  and  humble  himfelf  to  death, 
even  the  death  of  the  crofs,  is  fpoken  of  as  the 
great  aflonifhing  mflance  of  the  moving  of  God's 
heart  in  compafTion  towards  finners.     To  this  it 
was  owing,  that  he  fent  his  fon  Jefus  into  our 
world,   to  fuftain   and  execute   the  office   of  its 
Savior.     The  new-teflament  is   particularly  ex- 
prefs  upon  this  point.     "  In  this  was  manifelted 
*he  love  of  God  towards  us,  becaule  that  God 
fcit  his  only  begotten-  fon  into  th«  world,  that 

v/e 


in  the  Affair  of  Jujiijication.    149 

we  might  live  thro'  him".  *  And-  again,  "  God 
fo  loved  the  world,  that  he  gave  his  only  begotten 
Ion,  that  whofoever  believeth  on  him,  (hould  not 
perifh,  but  have  everlafting  life",  f  The  lan- 
guage, in  thefe  texts,  is  emphatically  flrong,  and 
does,  in  the  fullefl;  manner,  exprefs  the  original 
efTential  benevolence  of  God  -,  afcribing  it  to  this, 
as  the  true  and  only  fpring,  that  Chrift  was  fent 
into  the  world,"  not  to  condemn  the  world, but  that 
the  world  thro'  him  might  be  faved".  Had  he 
not  been  moved  by  the  infinite  goodnefs  of  his 
own  nature,  he  would  neither  have  purpofed,  or 
contrived  this  wonderful  expedient  for  our  ever- 
lafting benefit :  It  proceded  from  love,  antece- 
dently to  all  confiderations  whatever.  And  to 
the  fame  love  it  was  owing,  that  this  fchemc, 
when  purpofed  and  contrived,  was  revealed  to 
Adam,  to  Abraham,  to  Mofes,  to  the  Prophets, 
and  more  fully,  in  the  times  of  the  gofpel,  to  the 
Apoftles,  and  thro'  them  to  the  whole  world. 
The  infpired  Paul  therefore  fays,  "  we  are  jufti- 
fied  freely  of  God's  grace",  ij;  And,  fpeakingof 
juftification,  he  calls  it  a  "  free  gift"  ;  "  the  gift 
by  grace"  ;  "  the  gift"  emphatically  •,  and  again, 
*'  the  free  gift".  §  And  he  might,  with  all  pro- 
priety, fpeak  of  it  in  this  language  •,  for  it  is,  in 
regard  of  its  original  fource,  an  abfolutely  free 
favor.  We  were  indeed,  in  the  eye  of  God, 
"  without  ftrength",  "  enemies",  "  ungodly", 
"  finners",  when  he  purpofed  and  contrived  the 
gofpel-method  of  juftification.  Grace  therefore, 
and  that  only,  could  be  the  excitement  to  it. 

I  MEED  not  now  fay,  that  faith,  in  this  view  of 

juftification,  is  of  no  ufe,  of  no  influence,  in  any 

L  3  fenfe 

*  I  John  4.  9.  t  John  3.  16.  %  Rom.  3.  24.. 
§  Rom.  5.  15,  i6t 


1 50    ^e  Place  and  Ufe  of  Faiih^ 

fenfe  whatever.  The  part  it  has  to  aft  is  fub- 
fequent  to,  and  wholly  dependant  on,  the  grace 
of  God^  that  grace  of  his,  which,  previous  to  all 
fconfideration  of  faith,  works,  or  worthinefs,  in 
any  kind  or  Ihape,  made  this  blefTed  privilege  an 
obtainable  one  ;  and  this,for  all  forts  of  finners  : 
for  the  openly  prophane,  the  hypocritically  de- 
vout, the  ftupidly  tho'tlefs,  the  hardened  in  infi- 
delity and  an  univerfal  debauchery  of  manners^ 
as  well  as  others  lefs  odious  and  guilty.  It  was 
indeed,  while  viewing  finners  in  all  their  various 
degrees  of  finfuinefs  and  unworthmefs,  that  the 
infinitely  good  God  found  within  himfelf  an  heart, 
difpofing  him  topurpofe  and  reveal  the  merciful 
plan,  in  confequence  of  which  they  might  obtain 
the  juftification  of  life. 

The  next  thing,  in  the  affair  of  juftification, 
relates  to  "Chrift".  For  the  fcripture  not  only 
declares,  that  we  are  "  juftlfied/rf^/y  by  God's 
grace",  but  ''  thro*  the  redemption  that  is  in 
JefusChrift".*  We  are  accordingly  laid  to  "  have 
redemption  thro'  his  blood,  the  forgivenefs  of 
fins"  ;f  and  to  be  "juftified  by  his  blood".  4: 
And  "  his  blood",  which  ''  declares  God  to  be 
juft  in  being  the  juftiiier  of  thefinner",  is  empha- 
tically mentioned  as  one  of  the  great  truths, which 
are  the  objed  of  that  faith  that  is  accompanied 
with  a  juftified  ftate.  §  In  agreement  with  thefc 
apoftolic  reprtientations,  ''  the  gift  by  grace"  is 
faid  to  be  "  by  the  one  n^an,  Jefus  Chrift".l|  And 
"  by  the  righteoufnefs  of  this  one  man,  the  free 
gift  is  come  upon  all  men  to  the  juftification  of 
life".f  — But  I  have  no  need  to  multiply  texts. 

Tis 

*  Rom.  3.  24.        i  Eph.  i.  7.         %  Rom.  5.  9. 

§  Rom.  3.  25,  26,       I!  Rem.  5.  15.       ^  Ver.  18. 


in  the  Affair  of  yujiijication.     151 

Tis  abundantly  evident,  from  the  general  run  of 
the  new-teftament-writings,  that  our  blefled 
Savior  Jefus  thrift,  while  in  our  world,  "  in 
falliion  as  a  man*',  and  "  form  of  a  (ervant",  both 
did  and  fufFered  every  thing  that  was  necefiary  in 
order  to  a  worthiness,  a  righteousness,  on 
account  of  which  God  might,  in  confiftency  with 
the  honor  of  his  perfedlions,  and  the  authority  of 
his  law  and  government,  manifeft  his  mercy  to- 
wards (inners,  even  the  chief  of  them,  in  faving 
them  from  wrath,  and  admiting  rhem  to  the  joys 
of  his  prefence  in  the  kingdom  of  heaven.  Ac- 
cordingly, this  righteoufnefs  of  Chrift,  in  the  re- 
flexion on  which  he  could  appeal  to  his  heavenly 
father,  faying,  "  I  have  glorified  thee  on  earth,  I 
have  finiftied  the  work  which  thou  gaveft  me  to 
do"  ;  and  thereupon  pray,  *'  now,  O  father, glorifie 
thou  me  with  thine  own  felf,  with  the  glory 
which  I  had  with  thee  before  the  world  was'*  :  * 
I  fay,  this  finifhed  work  of  Chrift  is  that,  with  a 
view  to  which,  for  the  fake  of  which,  in  confide- 
ration  of  which,  the  finner  is  juftified  and  faved. 
This  is  the  expedient,  this  the  moral  mean,  the 
wifdom  of  God,  excited  by  his  infinite  benevo- 
lence, has  contrived  for  the  righteous  and  holy 
difplay  of  his  grace  tovrards  the  finful  fonsof  men, 
in  difcharging  them  from  the  demands  of  his  law 
and  juftice.  And  whoever  are  made  partakers  of 
this  grace,  the  obedience  of  Chrift,  and  eminent- 
ly that  finiftiing  ad  of  it,  his  willingly  fubmiting 
to  die  on  the  crofs,  is  the  only  meritorious  ground 
of  its  beftowment.  Tis  not  for  the  fake  "  of  any 
thing  the/inner  has  about  him"  that  he  is  acquir- 
ed from  guilt,  and  accepted  into  favor.  This  is 
done  by  grace,  thro'  the  atoning  blood  of  Jefus 
L  4  Chrift. 

*  John  17.  4,  5. 


i^i     The  Place  and  Ufe  of  Fatth^ 

Chrifl.  The  true  reafon  of  it  is  to  be  fetched 
from  that  altonifhing  love,  which  gave  the  only 
begotten  fon  of  God,  that  finful  Iftn  might  be 
faved  from  perilhing,  and  this  in  a  way  that 
would  be  honorary  to  that  glorious  being,  who 
is  as  juft  and  holy^  as  he  is  good  and  merciful. 

Tis  now  eafy  to  fee, that  juflification,  ^s  it  fe- 
fpcfts  Chrift,  whofe  charadtcr  was  perfect,  and 
the  only  one  that  was  fo,  and,  as  fuchjwell  pleafing 
to  God,  excludes  even  faith,  as  well  as  woiks^ 
from  being,  in  whole,  or  ]n  part,the  considera- 
tion upon  which  the  fmner  is  freed  from  the 
curfe  of  the  law,  and  inflated  in  a  right  to  eternal 
life.  Chrifl's  work  was  finiflied  on  the  crofs,  and 
needed  neither  faith,  or  any  thing  elfe  that  could 
be  found  in,  or  done  by,  us,  to  render  it  more 
compleat,  as  a  reafon  for  juftifying  the  finner, 
than  it  would  be  without  them.  Faith  therefore, 
tho'  neceffary  in  order  to  juftification,  and  tho' 
it  operates  to  the  obtainment  of  this  privilege,is 
yet  wholly  ufelefs,  as  the  ground  or  reafon  of  its 
beftowment.  This  is  a  blefTing,  the  grant  of 
which  was  made  folely  with  a  view  to  Chrift,  and 
upon  the  account  of  his  obedience,  the  laft  and 
greateft  adi:  of  vvhich  was,  his  making  his  ''  foul 
an  offering  for  fin". 

The  lall  thing  relating  to  juftification  is 
"  faith",  the  fcnpture-connedion  of  which,  with 
this  gofpel  privilege  I  am  now  naturally  bro'c  to 
make  eafy  and  familiar  to  you. 

And,  in  general,  its  office,  from  w^hat  has  been 
already  faid,  mull  be  confidered  as  not  only  fub- 
feWieat  to  grace  and  Chrift,  but  as  grounded  oh 

themj 


m  the  Affair  of  Jujiijicatiofi.     153 

them,  fubordinated  to  them,  and  receiving  its 
virtue  from  them,  in  its  whole  operation.  It  has 
a  quite  different  ufe  from  that,  which  the  infpired 
writers  aiTign  to  the  grace  of  G  )d,  and  the  atone- 
ment by  Chriit.  For  which  reafon,  we  fhali  en- 
tertain wrong  fentiments  of  its  ufe,  if  we  fubfti- 
tute  it  in  the  room  of  that  which  is  alotted  to 
either  of  the  former  •,  or  fo  mix  its  ufe  with 
theii's,  as  to  afcribe  to  it  the  part  which  belongs 
to  them,  and  not  itfelf.  The  fpecial  operation  of 
thefe  feveral  requifites  are  preferved  diitindl  from 
each  other,  in  the  new-teftament-books  ;  which 
ever  reprefent  them  as  jointly  concuring  in  the 
affair  of  juftiiication,  but  yet  in  different  and 
duly  fubordinated  refpeds.  Thefe  requifites  muft 
not  therefore  be  mifplaced  in  our  tho'ts,  or  the 
ufe  of  any  one  of  them  fo  confounded  with  the 
life  of  the  other,  as  to  break  that  harmonious 
wifely  fubordinated  order,  in  which  the  facred 
pen-men  fpeak  of  them  as  unitedly  operating, 
tho'  in  different  views,  to  the  produdllon  of  the 
fame  good  effed.  To  be  fure,  if  we  give  faith 
the  part  of  grace,  or  Chrift  ;  or  fo  mingle  it's  ufe 
with  their's,  as  to  deftroy  its  fubferviency  to  them, 
we  fhall  grofly  mifapprthend  the  matter,  and  in- 
cur the. danger  of  transfering  that  glory  to  our- 
felves,inthe  buifinefs  of  juftification,  which  is  due 
only  to  God,  and  our  Lord  Jefus  Chrift.  Faith, 
as  well  as  works,  may  be  oppofed  to  Chrift  in 
the  affair  of  a  fmner's  being  juftified  ;  and  ihould 
we  view  it  as  the  confideration,  in  the  virtue  of 
which  we  are  inftated  in  this  privilege,  wefhould 
be  juftly  chargeable  with  that  "  eftablifhing  our 
own  righteoufnefs",  in  oppofition  to  "  the  righ- 
teoufnefs  of  God",  which  is  fo  frequently  and 
prefTingly  cautioned  againft  by  the  apoftle  Paul, 

For 


I J4     5^^^  P/^<r^  and  Ufe  of  Fait  by 

For  "if  life  could  come  by  faith",  in  its  owa 
virtue,  that  is,  as  the  confideration  entitling  here- 
to, then  is  the  righteoufnefs  of  Chrift  rendered 
needlefs,  as  truly  as  in  the  cafe  of  works,  and  he 
*«  died  in  vain".' — But  to  come  more  diredlly  to 
the  point. 

\  Faith  is  conne&d  with5and  operates  towards, 
the  juftification  of  life,  as  it  is  that  charafter, 
mark,  or  qualification  in  us,  without  which  we 
cannot,  conformably  to  the  gofpel-plan,  be  in- 
ftated  in  the  enjoyment  of  this   benefit.^     It  is 

•—  '     very 

*  What  is  here  offered  diredtly  oppofes  the  doflrine  taught 
by  our  author.  He  tells  usjpag.  96,  "  that  if  we  ima- 
gine we  pofTefs,  or  defire  to  attain  to  any  requisite 
to  our  acceptance  with  God,  either  afide  from,  or  in 
conne61:ion  with,  the  bare  work  of  Christ, — 
Chrift  is  become  of  no  effect  to  us, — Chrift  will  pro- 
fit us  nothing".  This  work  of  Chrift,  he  accordingly 
calls  ''  THE  SOLE  REQUISITE"  j  and  gives  it  this 
name  *'  with  the  more  pieafure,  as  it  readily  puts  him 
in  mind  of  that  fignififcant  faying  of  Jefus,  one  thing  is 
need/ur.  This  fame  tho't,  in  words  of  like  import, 
he  frcquendy,  if  not  needlefly,  repeats  in  all  his  letters. 
Upcn  which  I  would  obferve,  by  a  requisite,  in 
order  to  juftification,  may  be  meant  the  meritorious 
ground  of  its  beftowment,  the  confideration  upon 
which,  for  the  fake  of  which,  the  (inner  becomes  in- 
terefted  in  it.  In  this  fenfe  of  the  term,  our  author 
will  not  fay,  cannot  with  truth,  or  juftice,  fay,  that 
thofe,  he  writes  againft,  deny  "  the  zuork  of  Chriji" 
to  be  the  sole  requisite,  the  one  thing  need- 
ful, in  order  to  acceptance  with  God.  They  have 
ever  taught  this  doctrine,  and  are  indeed  earneft  ad- 
vocates  for  it,  as  one  of  the  effential    articles  of  the 

.    chriftian  faith.     By  a  requisite,  may  be  meant  alfo 
fomething  previous  to  the    fmner's  actual  intereft  in 
that  "juftification  of  Ufe",  which  is  the  fole  procure- 
ment 


in  the  Affair  of  yujlification.     155 

Vety  exprefly,  as  well  as  frequently,  declared,  in 
the  facred  Icriptures,  that  finners  at  large,  finners 
without  diltindlion  or  limitation,  are  not  in  a 
juftified  Hate  ;  and  that  neither  the  grace  of 
God,  or  the  atonement  by  Chrift,  operate,  or 
were  intended  to  operate,  to  the  putting  theni 

into 

tnent  of  C^hrift  ;  fdmething  neceflary  to  its  beftow- 
ttient  on  this  man, in  diftindion  from  another ;  fome- 
thing,  without  which  It  can  no  more  be  thus  beftowed, 
than  if  it  had  not  been  purchafed.  And  this  is  the 
fenfe,  in  which  our  author  muft  underftand  the  term 
REQUISITE,  if  there  is  any  meaning  in  the  charges  he 
would  faften  upon  the  popular  preachers.  Upon  any 
other  fuppofition,  his  ir.vedives  againft  them  are 
nothing  more  than  railings  againft  a  phantom  of  his 
own  imagination.  Now,  underltanding  the  term 
REQUISITE  in  this  only  fenfe,  in  which  it  was  ever 
ufed  by  thofe  our  author  complains  of,  he  has  himfelf 
very  often,  however  inconfiftently,  joined  with  them 
in  fpeaking  the  real  truth  upon  this  head.  Tho*  he 
has  peremptorily  made  "  the  bare  work  of  Chrift"  the 
SOLE  REQUISITE  to  juftification  ;  yet,  he  has  as  pe- 
remptorily bro't  in  another  requisite,  that  is, 
fomething,  v/ithout  which  no  man,  notwithftanding 
''  the  work  of  Chrift'*,  fhall  ever  be  accepted  of  God. 
And  he  has  often  done  this,  and  with  as  much  freedom 
as  thofe  he  would  reprefent  as  enemies  to  "  the  iiniflit 
work  of  Chrift".  He  has  affirmed  over  and  over  a- 
gain,  in  one  place  and  another  throughout  his  letters, 
that  "  the  fimple  truth"  (by  which  he  means  the 
fame  thing  with  "  the  bare  work  of  Chrift")  muft  be 
believed,  pojjejfcd,  become  a  truth  to  a  man  ;  muft  be  a 
truth  that  he  knows,  muft  he  found  by  him  to  he  the  truth  : 
Otherwife,  it  will  be  no  benefit  to  him,  he  can  reap  no 
comfort,  no  advantage  from  it.  If  now  tis  necefTary,  we 
fhould  believe  the  truth,  admit  it  into  our  minds  as 
the  truth,  before  we  can  be  juftified,  this  admiffion  of 
the  truth  into  the  mind,  is  as  real  a  requisite,  in 
the  fenfe  above  explained,  in  order  to  juftification,  as 

the 


156     The  Place  an^fe  of  Faith ^ 

into  this  ftatc,  till  fuch  a  change  has  been  wro't 
in  them,  as  will  juftly  giue  them  a  new  and  diftin- 
guiftiing  charadter.  1  Tis  true,  the  infinitely  good 
God,  of  his  rich  grace,  has  abfolutely  made  the 
giftof  juftification  an  obtainable  one,  by  finners 
of  whatever  kind,  be  the  degree  of  their  vilenefs 
and  guilt  as  great  as  can  be  fuppofed^  and  tis 
true  alfo,  that  the  atoning  blood  oFChrift,  is  a 
fufficient  moral  ground  or  reafon  for  the  beftow- 
ment  of  it  upon  them  :  But  then,  there  is  another 
truth  as  plainly  revealed  in  the  bible,  which  it 
highly  concerns  us  all  ferioully  to  confider,  and 
this  is,  that  juftification  does  not  proceed,  either 
from  the  grace  of  God,  or  the  obedience  and 
blood  of  Chrift,  fo  as  to  prevent  the  damnation 
of  any  but  thofe,  who  poffefs  a  character  which 
diilinguilhes  them  from  finners  in  common.  On 
the  one  hand,  unbelieving  impenitents,  fo  living 
and  fo  dying,  inftead  of  being  delivered  from  the 

wrath 

the  truth  itfelf  :  Nor  can  the  finner  .be  juftified  with- 
out the  one,  any  more  than  without  the  other.  And 
this  indeed  is  the  fcripture-account  of  the  matter,  Tis 
as  true  as  the  exprefs  declaration  of  the  fon  of  God 
can  make  it,  "  that  he  that  beiieveth  not",  that  ad- 
miteth  not  into  his  mind  the  gofpcl  as  the  truth  of 
God,  ^'  (hall  be  damned"  :  Nor  v/ill  "  the  finifnt 
work  of  Chrift"  prevent  it.  To  common  underftand- 
ings,  that,  I  am  ready  to  think,  will  appear  a  requifttey 
without  the  adtual  being  and  exiftence  of  which,  dam- 
nation will  be  the  refult.  If  every  one  will  certainly 
perifh,  v/ho  don't  believe  the  truth,  in  v^^hofe  mind  it 
don't  exift  as  the  truth,  tis  impcfTible  "  the  truth 
fimply  in  itfelf,  meerly  as  fuch,  fhould  be  the  sole 
JiEQUisiTE  in  order  to  life.  Our  author,  if  he  pleafes, 
may  call  it  fo  j  but  it  will  be  a  file  reqmfite  of  fach  a 
peculiar  fort,  as  that,  unlefs  another  is  connecSled  with 
it,  we  (hall  furely  be  made  miferable  in  the  hell  that 
iz  provided  for  unbelievsrs. 


in  the  Affair^Sf  jujiijication.      i  ^j 

wrath  of  God,  Ihall  furely  be  "  hurtof  thefccond 
death"  :  Nor  will  the  grace  of  God,  however  in* 
finite,  or  the  obedience  of  Chrift  to  the  death  of 
the  crofs,  however  perfe6t  and  meritorious,  be 
any  fecnrity  to  them  herefrom.  For  it  is  writ* 
ten,  "  he  that  believeth  not,  is  condemned  alrea* 
dy".*  And  again,"  he  that  believeth  not  the  fon, 
lliall  not  fee  life,  but  the  wrath  of  God  abidcth 
on  fiim".f  On  the  other  hand,  tis  as  clearly  and 
peremptorily  written,  "  whofoever  believeth  in 
the  only  begotten  fon  of  God,  lliall  not  perifh,buc 
have  everlafling  life" ;  J  yea,  it  is  written  again^ 
"  he  that  believeth  the  fon  hath  everlailing  life'*,§ 
hath  it  in  adual  pofTefTion  in  the  beginings  of  it» 
The  (inners  therefore  that  are  in  a  juilified  (late 
are  thofe  only,  who  are  diftinguilhed  from  others 
by  being  believers  in  Chrift.  Their  faith  gives 
them  a  dtfcriminating  charadler, which  character  is 
connected,  by  the  appointment  of  God, with  that 
deliverance  from  v/rath,  and  right  to  life,  which 
are  the  gift  of  grace  thro'  the  atonement  byChrift. 
They  are,  notvt'ithftanding  this  chara(5ler,as  view- 
ed by  the  law,  without  relation  to  grace  and 
Chrift,  in  the  fame  guilty  undone  condition  with 
other  finners,  having  no  claim  to  mercy  any  more 
than  they  :  But,  taking  into  our  view  the  con- 
nection God  has  been  pleafed,  upon  the  plan  of 
manifefting  his  grace  thro'  the  redemption  there 
is  in  Chrift,  to  conftitute  between  this  character, 
and  a  juftified  ftate,  it  becomes  a  moft  interefting 
one,  and  makes  the  difference  between  thefe  and 
other  finners  as  great,  as  the  difference  between 
a  ftate  of  freedom  from  wrath,  and  one  of  conti- 
nual expofcdnefs  to  it. 

*  John  3.  18.  t  Ver.  36,  t  Ver.  16, 

§  Ver.  j6. 


158     Hoe  Place  and  Ufe  of  Faith^ 

The  plain  truth  is,  the  juftification  of  life,  tho^ 
the  gift  of  God's  grace,  and  his  gift  thro'  the  obe^ 
(dience  of  Chrift  to  death,  is  no  where,  in  the  fa- 
crcd  writings,  faid  to  be  bellowed  upon  finners 
in  common  :  Neither  are  the  finners,  upon  whoni 
it  is  bellowed,  pointed  out  by  their  names  ;  but 
by  this  grand  charadleriftic,  "faith  in  JefusChriil". 
They  are  dillinguifhed  from  all  others,  by  an 
appointed  mark  or  fign,  "  their  believing  in  him 
whom  God  hathfent".     Upon  whomfoever  there- 
fore this  chara6ler  is  not  found,  they  are  liable  to 
the  curfe  of  the  law,  and  the  wrath  of  God,  not- 
withflanding  the  life  and  death  of  Jefus  the  Savior; 
and  they  will  accordingly  be  pronounced  curfed, 
in  the  day  of  the  appearmg  of  that  man,  whom 
God  has  ordained  judge  of  the  world  :   But   on 
whomfoever  it  is  found,   it  may  be  affuredly  faid 
of  them,  they  are  "  the  blefied  ones  whofe  fins  are 
forgiven,  to  whom  the  Lord  imputeth  not  iniqui- 
ty" ;    and  to  whom  the   redeemer  and  judge  of 
men  will  fay,  "  v/hen  he  comes  in  the  glory  of  his 
father,  with  the  holy  angels,. comjC,  ye  blefied  of 
my  father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world".    Not  that  they 
are  thus   favoured  and  diftinguifiied,  upon  the 
fcore  of  their  faith,  for  the  fake  of  their  charadler 
as  believers  ;  but,  having  this  character,  they  have 
the  divinely  confl:ituted  mark,  pointing  them  out 
as  the  perfons,  whom   God    has  been  pleafed  to 
declare,  fiiall  reap  the  benefit  of  that  deliverance 
from  wrath,  the  fourcc  of  which  is  his  own  free 
grace,  and  the  reafon  of  its  beftov/ment,  the  wor- 
thinefs  of  Chrift,  his  perfect  character  finifhed  on 
the  crofs.     Their  faith  is  the  inftituted  medium, 
by  which  they  become   interefled  in  the  redee- 
mer. 


in  the  Affair  of  jujlijication.    159 

mer,  and  the  virtue  of  what  he  has  done  and  fuf- 
fered  for  finners.  God  has  appointed  a  con- 
nedlion  between  faith,  and  the  benefit  of  the  Sa- 
vior's obedience  and  blood  ;  infomnch,  that 
what  he  has  done  and  fuffered  is  placed  to  the 
account  of  believers.  His  righteoufnefs  is,  to 
all  faving  purpofes,  the  fame  thing  to  them,  as  if 
they  had  wro't  it  out  themfelves. 

Nor  was  this  conftituted  connection  betv/een 
faith,  and  the  benefit  of  God's  grace,  thro'  the 
atonement  of  Chrift,  an  arbitrary  appointment  \ 
but  a  wifely  contrived  part  in  the  plan  of  re- 
demption. 

The  apoftle  Paul,  fpeaking  of  this  matter;, 
fays,  "  it  is  therefore  of  faith,  that  it  might  be 
by  grace".*  Andfo  far  is  faith  from  counter-ading 
the  grace  of  God,  or  the  righteoufnefs  of  Chrift, 
in  the  buifinefs  of  juftification,  that  it  highly 
exalts  them  both  \  afcriblng  the  glory  to  them, 
and  not  taking  it  to  itfelf  The  believer  in 
Chrift  afiTents  to  it  as  true,  that  tis  not  for  the 
fake  of  any  worthinefs  he  has  about  him,  that 
he  is  juftified  and  faved  ;  but  for  the  fake  of  ano- 
ther, on  account  of  the  worthinefs  of  him,  who 
has  been  *'  the  propitiation  for  ou  r  fins".  He  "re- 
ceives it  as  a  faithful  faying,and  accounts  it  worthy 
of  all  acceptation",  that  it  was  of  grace  that  Chrift 
was  thus  made  apropitiation  -,  as  it  was  love,  pure 
unmerited  love,  that  fent  him  into  the  world  to 
do  the  work,  which  he  finifhed  by  dying  on  the 
crofs.  And  it  equally  ftands  true  in  his  mind, 
that  his  faith  is  of  no  value  in  itfelf  fimply  confi- 
dered,  and  that  it  derives  all  its  virtue  from  the 

•  appointment 

f  Rom.  4.  j6« 


1 60     Ihe  Piace  and  Ufe  of  Faith ^ 

appointment  of  heaven,  which  has  made  it  a  ne- 
ceffary  quahficationin  him,in  order  to  his  partak- 
ing of  the  benefit  of  grace  thro'Chrift.  And  who- 
focver  believes  thus,  exalts  the  grace  of  God,  and 
does  honor  to  the  redeen^er's  obedience  and  blood. 
His  faith,  tho'conneded  with  life,  totally  excludes 
all  boafting.  And,  in  truth,  the  connedion  was 
purpofely  made,  that  "  no  fiefh  Ihpuld  glory  in 
God's  prefence";  but  that  "  he  that  glorieth 
might  glory  m  the  Lord"  ♦,  as  all  believers  do, 
being,  by  means  of  their  faith,  "  in  Chrift  Jefus, 
who  of  God  is  now  made  unto  them,  wifdom, 
^nd  righteoufnefs,  fandtification  and  redemp- 
tion." * 

It  ought  to  be  confidered  ftill  further,  it  was 
a  fit,  proper  thing,  in  point  of  true  wifdom,  that 
there  ihould  be  a  *'fubje6live  capacity"  in  thefm- 
ner,  for  the  enjoyment  of  the  blellednefs  he  wmII 
have  an  immediate  right  to  by  being  juftified, 
before  he  adtually  is  fo.  Thole  who  are  juftified 
have  an  immediate  adlual  right,  not  only  to  de- 
liverance from  \yrath,  but  to  the  joys  of  God's 
prefcnce  •,  infomuch  that,  Ihould  they  be  inftantly 
called  out  of  the  world,  they  would  be  admired 
into  heaven.  But  hew  incongruous  would  a  right 
to  heavenly  happincfs  be,  where  the  temper  and 
bent  of  the  mind  is  fuch,  that  there  would  be 
a  total  incapacity  for  the  enjoyment  of  it  ?  And 
yet,  this  would  be  the  cafe,  it  faith  was  not  previ- 
ouily  neceilary  to  our  being  vefted  with  this  right, 
Tis  this  that  makes  the  grand  fubjedive  altera- 
tion in  the  fmner.  He  is  no  fooner  poffefled  of 
faith,  but  he  has  that  feed  of  God  in  him,  which 
contains  in  ic,  virtually,the  whole  chriftian  temper, 

which 
*  I  Cor,  29,  30,  31. 


in  the  Affair  of  yuftijication.      165 

'which  is  the  true  fcripture  capacity  for  ^11  fpritua! 
enjoyments  and  employments.  He  is  now,  in  the 
lirll  rudiments,  a  man  of  that  "  pure  heart",  and 
thofe  "  clean  hands",  which  fit  him  "  to  afcend 
into  the  hill  of  the  Lord,  and  to  (land  in  his  holy 
place",  whether  wp  mean  hereby  his  fanduary  on 
earth,  or  prelence  in  heaven.  There  is,  as  the 
apoftle  fpeaks,  a  ^'  meetnefs  for  the  inheritance 
lof  the  faints  m  light".^  And  it  would  be  to  little 
purpoie  to  have  a  right  to  this  inheritance,  if  we 
were,  at  the  fame  time,  incapable  of  enjoying  it  j 
not  havixig  been  fitted  herefor  In  the  frame  of  our 
hearts.  Such  a  right  ought  not  to  be  fuppofed. 
And  this  ihows  the  w^ifdom  of  God  in  fo  contriv-r 
ing  and  revealing  the  method  of  j unification,  as 
ihat  this  gofpel  privilege  cannot  be  had  without; 
^'  the  faith  by  which  the  juil  do  live", 

I  MAY  not  impertinently  add  here,  itis  by  faith,' 
as  enlivened  and  aduated  by  the  holy  Spirit,  that 
*'  redemption  thro'  the  blood  of  Chrift»  according 
_xp  the  riches  of  God's  grace",is  carried  into  efFe6t. 
Faith,Qperating  under  the  divine  agency,forms  the 
finner  at  firft  into  "a  babe  in  Chriil"f;  and  by  the 
fame  faith,  under  the  condudl  of  the  fame  influ- 
ence, he  gradually  grows  to  "  the  fullnefs  of  the 
Itature  of  a  perfed  man  in  him".  Says  the  apo-* 
Hie,  "  of  his  own  will  begat  he  us  with  the  word 
of  truth",  f  Agreable  whereto  are  thofe  words 
of  another  apoftle,  '*■  being  born  again  by  the 
_word  of  God".  \  And  this  fame  word  of  truth, 
by  which  the  finner  is  *^  begot",  and  "  born  a- 
gain",is  flill  made  ufe  of  in  carrying  on  this  new 
workmanfliip  of  God,  till  it  is  "  compkat  in 
Chrift",  Says  our  Savior,  "  fandiiie  them  thro' 
M  thy 

f  CoL  I.  iz.       t  James  i»  i8.       %  \  Pet  i.  *^i 


1 6  2     The  Place  and  Ufe  of  Fatth^ 

thy  truth,  thy  word  is  truth".  *     And  the  apoftlc 
Paul  fays  of  Chrift,  "  he  loved  the  church,  and 
gave  himfelf  for  it,  that  he  might  faridifie   it  by 
the  word, — and  prefent   it   to  himfelf  a  glorious 
church  without  fpot,   or  wrinkle,  or  any  fuch 
thing",  f     You  fee  it  is  by  the  truth,  that   the 
new  creation  is  both  begun,  and  carried  on  •,  be- 
gun in  the   new-birth,  and  carried  on   in  pro* 
greffive  fandlification.     But  then   it  is  to   be  re- 
membered, It  is  by  the  truth   as  exifting    in   the 
mind  by  faith.     For  if  it   lies  in  the  bible  only, 
and  is  not   received  into   the    heart,  it  can  have 
no  effed.     By  belitving   the  truth,' it  has  a  real 
being  in   the  chriftian,  and   becomes  capable   of 
uf-  as  a  principle  of  operation.     And  by  the  truths 
thus  exifting  &  operating  in  him, he  makes, under 
the  guidance  of  the  ho]yGhoft,all  his  attainments, 
in  conformity  to  the  image,  example,  and  will  of 
Jefus  Chrift      Of  fuch   importance  and    ufe   is 
faith  in  the  fcheme  of  redeeming  grace,  thro'  the 
blood  of  Chrift.     And  no  wonder  thertfore  it  is 
diftinguifhed,  by  being  made  the  grand  charader- 
iftic,  without  which  we  fliall  have  no  benefit,  ei- 
ther by  the  life  or  death  of  Jefus  Chr.ft. 

The  fhort  of  the  matter  is,  we  can't  be  too 
much  concerned,  that  grace  and  Chrift  may  have 
all  due  honor  in  the  affair  of  the  finner's  juftifica- 
fion  ;  bur,  under  the  notion  of  magnifying  grace, 
and  exalting  Chrift,  we  muft  take  care  >a  e  don't 
reproach  that  wiidom  of  God,  which  has  fo  con* 
triv'd  the  plan  of  life,  as  to  make  faith  in  us  a 
necefiliry  requifite  in  order  hereto.  Grace,  Chrift, 
and  faith,  are  all  neceflary  ;  and  the  latter  as  truly 
fo,  as  i\^^  former,  tko'  in  a  different  view.     With- 

*  John  17.  17.       t  Eph.  5.  26>  37. 


\ 


in  the  Affair  of  Jujiijication.    163 

put  grace,  wc  fhould  never  have  heard  of  this 
gofpcrl  privilege ;  without  the  worthinefs  of  Chrift^ 
bis  finiihed  charafter,  as  having  been  obedient 
even  to  death,  there  would  not  have  been  an  ad- 
equate moral  ground  for  the  beftowment  of  it  % 
and  without  faith,  we  fhould  be  wanting  in  tha^ 
i:hara<5ter,  qualification,  ordiftindtive  mark,  v^hich 
the  all-wife'  appointment  of  God  has  fo  connedled 
l^rith  freedom  from  wrath,  ^s  that,  while  deftitute 
of  it,  he  has  moft  folemnly  declared,  that  we  are 
in  a  ftate  of  condemnation.  Thus  faith,  tho'  ne= 
ceflary,  is  made  fo  in  due  fubordination  to  the 
grace  of  God,  and  the  perfedlly  meritorious  obe^ 
die  nee  and  blood  of  Jefus  Chrift.  There  is  z 
1X10(1  beautiful  and  harmonious  agreement  in  their 
refpedlive  operations,  in  order  to  pur  being  put 
into  a  juftified  ftate. 

It  v/ill^perhaps,  be  faid,  *  VChrift's  work  finiflied 
f'  on  the  crofs,  was  the  fulfilment  of  all  righte- 
*^  ouinefs.  This  gave  him  a  chara6ber  perfedt  in 
*'  itfelf,  and  perfectly  pleafing  to  God  ;  and  this 
,*'  is  the  finner's  juilification  ;  He  is  juftified  by 
"  this,  and  nothing  elfe.  This  obedience  of 
*5  Chrift  to  death  is  eminently,  the  truths  thefimplc 
"  truth,  that  juftifies'' 

If  I  know  my  fejf,  I  would  always  be  In  a  dif- 
pofition  to  love  and  thank  Chrift,  for  the  grea£ 
and  glorioufly  benevolent  work  he  finiftied  on  the 
crofs  ;  and  next  to  the  grace  of  God,  it  is,  with- 
out all  doubr,  the  grand  requifite  to  juftification  : 
Nor  can  we  be  juftified  without  it.  Tis  an  eften^ 
tial  part  in  the  merciful  plan  God  has  laid  to  fave 
finners  from  the  damnation  of  hell.  And  ic 
would  be  bafe  ingratitude  to  the  bleffed  Jefus,  to 
M  2         ^     ^  ■'     ■ 


^64     The  Place  and  life  of  Faith ^ 

fay  any  thing  that  would  take  fiom  the  glory  due 
to  him,  when  he  has  done  and  fufFered  io  much, 
that  we  might  be  juftified  and  faved  in  a  way  that 
might  be  honorary  to  the  perfedlions  anJ  govern- 
ment of  God.  But  ftill,  no  truth  of  God,  hov/- 
€ver  great  and  important,  ought  to  be  explained 
fo  as  to  fet  afide  any  other  truth  of  his.  Perfedl 
harmony  fubfifts  among  all  divinely  revealed 
truths.  And  if  we  interpret  one,  fo  as  to  oppofe 
another,  we  may  difcover  zeal  for  God  or  Chrift, 
but  it  will  b€  zeal  without  lufficient  knowledge. 
We  can't  do  too  much  honor  to  the  redeemer's 
blood,  while  we  view  it  In  the  true  point  of  re- 
vealed light  :  But  if  we  would  put  it  to  a  ufe  it 
was  never  intended  for,  inftead  of  honoring,  we 
fhall  rjeproack  it. 

The  queftion  here  is,  not  whether  Chrift  has 
perfedlly  done  the  work  affigned  to  him  as  medi- 
ator and  Savior  }  This  is  thankfully  acknow- 
ledged to  be  a  moft  glorious  truth.  The  queftion 
is  not,  whether  tkis  work  of  his  is  eifentially  ne- 
cefiary  in  order  to  the  finner's  juftilication  :.  This 
is  readily  owned  alfo.  There  is  no  way  in  which 
we  can  efcape  wrath,  there  is  no  way  in  which 
we  can  obtain  life,  but  by  the  obedience  and  blood 
of  Jefus  Chrift.  Tis  always  with  a  view  to  him^ 
for  his  fake,  and  in  confideration  of  his  work 
finifhed  in  the  days  of  Tiberius,  that  the  finner 
is  juftified.  But  the  true  and  only  proper  queftion 
is,  whether  the  (inner,  in  confequence  of  this 
finifhed  work  of  Chrift,  can  be  in  ajuftified  ftate, 
Vy'ithout  faith  ?  If  he  can't,  faith  muft  have  its  ufe 
in  the  buifmefs  of  juftification  \  and  is  of  fuch 
■afe,  that  the  finner  will  in  vain  exped  juftilication 
l^'ittout  it. 

That 


In  th  j^ffair  of  Juflijication.    idg 

That  no  finner  (hall  ever  enjoy  the  benefit  of 
ChrilFs  finifhed  work^  who  is  not  a  believer  in 
him,  is  a  gofpel-trutn  ;  and  it  is  as  fimple  and 
plain  a  truth,  as  that  Chrift  finiflied  his  work  by 
dying  on  the  crofs.  Few,  it  may  be,  will  ven- 
ture to  deny  this.  If  any  ftiould  be  difpofed  to 
do  !o»it  would  be  fufficient  toconfront  fuch  denyal 
wiih  thofewords^  our  Savior  commifTioned  his 
apoftles  to  preach  to  all  the  world,  "  he  that  be- 
lieveth  not  Ihall  be  damned"  ;  *  or  thofe  fimilar 
ones,  which  he  .preached  himfelf,  "  he  that  be- 
lieveth  not  is  condemned  already,  becaufe  he  hath 
not  believed  in  the  name  of  the  only  begotten 
fon  of  God",  f  If  thefe  words  contain  any  real 
meaning,  no  man  can  be  juftified  by  any  truth, 
call  it  fimple,  complex,  or  what  you  will,  while 
he  is  an  unbeliever  in  Chrifl.  And  to  fay  other- 
wife,  would  be  boldly  to  contradidl  the  exprefs 
declaration  of  him,  thro'  whom  we  mull  be  jufti- 
fied, if  this,  is  ever  our  happy  cafe. 

Should  it  be  faid,  faith  indeed  is  neceffary  ; 

but  chen,  by  faith  muft  be  underftood  "  the  truth 

believed".  J     Tis  not  our  belief,  but  "  what  we 

M  3  believe'% 

*  Mark  i6.  i6.  f  Mn  3.  18. 

J  This  is  the  Proton  Pseudos,  the  capital  miftake, 
our  author  has  unhappily  fallen  into.  It  runs  thro' 
all  his  letters,  and  is  mingled  more  or  lefs  with  all 
that  he  fays.  Tis,  to  me,  quite  ftrange,  one  of  his 
difcernment  fhould  not  at  once  fee,  that  he  impofed 
on  fiimfelf,  and  his  readers,  in  fpcaking  of"  the  truth 
to  be  believed",  and  the  "  belief  of  this  truth",  as  one 
and  the  fame  thing.  Surely,  there  is  a  diiFerence  be- 
tween "  light",  and  "  feeing''  light.  And  the  differ- 
ence is  as  real,  and  as  obvioudy  to  be  perceived,  be- 
tween the  «'  objed:  of  faith"^  and  the  ''  mind's   per-7 

fuafion''; 


166     Tie  Place  and  Vfe  of  Faith, 

believe'*,  that  juftifies.  The  anfwer  is  eafy.  Nei- 
ther the  truth,  nor  our  belief  ot  it,  do  juftifie 
apart  from  each  other  :  Cr,  to  ipeak  in  more  ex^ 
phcic  words,  the  fmner  is  put  mto  a  juftified  ftate, 

.\  neither 

jTuafion"  with  reference  to  this  objeft.  Tis  readily 
acknowledged,  when  a  man  gives  credit  to  the  gofpel- 
report,  he  becomes  "  pofTeflcd  of  the  truth'*  ;  yea,  I 
will  add,  the  truth  he  poffefles,  if  he  unerringly  be- 
lieves, will  lie  in  his  mind  juft  as  it  ftands  in  the  di- 
vine rccordi  But,  is  the  truth's  lying  in  his  mind  by 
faith,  and  its  lying  in  the  divine  record  only^  the  fame 
thing  ?  There  is  an  eflential  difference  here  5  info- 
much,  that  contradi(3:ory  propofitions,  and  the  moft 
interefting  ones  too,  may  juftly  be  affirmed  of  the 
fame  truth,  in  thefe  different  views  of  ir.  Damnation, 
aggavated  damnation,  may  fo'ow  upon  the  "  falutary 
truth",  fimply  or  meerly  as  luch  ;  that  is,  abftra£ted 
from  the  perluafion  of  a  man's  mind,  that  tis  the  truth  ; 
whereas,  whofoevcr  believes  the  triith,  or  becomes 
poffeffed  of  it  by  faith,  Ihall  affuredly  obtain  "  the 
juftification  of  life".  Whiat  now  (hould  be  the  reafoh 
of  this  difference  ?  The  true  and  only  reafon  is,  be- 
caufe  the  truth,  as  to  its  mode  of  existence,  if  I 
may  fo  fpeak,  is  effentially  different  fiom  what  it  was* 
Before  the  finner's  belief  of  it,  it  was  '^  rheerly  the" 
propofed  object  of  faith"  ;  but  it  is  now  "  this  object 
admited  into  his  mind".  And  in  this  view  Only  of 
the  truth,  is  it  connected,  in  the  bible,  with  any  fay* 
ing  benefit.  Tis  not  the  truth,  in  itfelf  fimply  con- 
fidered,  but  as  believed,  received  into  the  mind  by 
faith,  that  will  avail  to  acceptance  with  God.  F^ith 
therefore,  or  THE  truth  actually  believed,  is 
as  real  a  requifite  in  order  to  life,  as  the  truth  it- 
self. They  both  bear  their  part,  and  unitedly  con- 
cur, in  the  affair  ©f  the  fmner's  juftification.  This 
way  of  fpeaking,  perfectly  falls  in  with  the  whole 
tenor  of  the  new-teftament-writings,  upon  this  head* 
What  they  fay  of  faith,  and  its  connedlion  with  life, 
thus  confidered,  is  intelligible  in  itfelf,  and  eafy  to  be 
Underftood  by  any  vulgar  capacity  ;  Whereas,  "  if 

we 


in  the  Affair  of  Jujiifcation^     167 

neither  by  his  faith,  feparate  from  the  obedience 
and  blood  of  Chrift  •,  nor  by  the  blood  and  obe- 
dience of  Chrift,  feparate  from  his  faith.  They 
both  of  them  have  their  part,  and  ufe,  in  this 
M  4  biiifinefs  ; 

we  would  enter  into  the  fpirit  of  our  author's  writings, 
upon  this  head,  or  read  them  with  any  fatisfacftion,  we 
muft  have  a  new  dictionary  for  fome  of  the  moft  nota- 
ble words  of  the  new-teftament'*  5  as  he  exprefles 
himfelf  upon  another  occafion,  pag.  377.  And,  even 
then,  we  fhould  be  at  a  lofs  to  make  out  a  confiftency 
in  what  he  fays.  Sometimes  tis  the  truths  the  ftmple 
truths  the  faluiary  truths  the  faving  truth,  that  juftifies  j 
at  other  times  tis  faith^  belief,  the  belief  cf  the  truths 
the  knowledge  of  the  truth,  the  knowledge  of  a  righieouf- 
nefi  finijhed  in  the  days  of  Tiberius  :  By  all  which  phra- 
fes,  if  he  would  not  be  zt  odds  with  himfelf>  he  mufl 
mean  one  and  the  fame  thing.  And  yet,  tis  impoflible, 
according  to  any  known  rules  of  language^  that  the 
ftmple  truth,  the  fiving  truth,  without  any  adjun<5l, 
(hould  be  underftood  in  the  fame  fenfe  precifely,  with 
the  fame  words  joined  with  belief  or  knowledge.  If 
thefe  additional  words  fignifie  nothing,  why  are  they 
ufed  ?  If  they  fignifie  any  thing,  why  ufed  as  tho'  they 
meant  nothing  ?  The  truth  is,  it  was  neceflary  our 
author  fhould,  every  now  and  then,  bring  in  the  words 
faith,  belief  of  the  truth,  knowing  the  truth,  and  the  like  ; 
becaufe,  otherwife,  he  would  too  vifibly  have  thrown 
contempt  on  the  facred  books,  in  which  the  ufe  of 
them  is  both  common,  and  infinitely  interefting.  But 
do  they  ufe  them,  in  the  fenfe  he  underflands  them  ? 
No  :  But  as  pointing  out,  and  direftly  aiming  to  point 

out,  a  REAL    AND    ESSENTIAL  DIFFERENCE  between 

the  truth  confidered  "  as  the  object  of  faith",  and  this 
obje<Si:  as  believed,  adually  admited  into  the  mind. 
Nor  is  the  new-teftament  do<5lrine,  concerning  faith, 
intelligible,  upon  any  other  plan  of  interpretation. 
It  certainly  is  not  upon  our  author's.  1  {hall  briefly 
illuftrate  this,  by  one  or  two  inftances. — T  he  apoftle 
Peter  profeffes,  in  the  name  of  the  other  apoftles,  as 
well  as  his  own,  John  6.  69.  "  we  believe,  and  are 

furCj 


1 6  8     7he  Place  and  Ufe  of  Fatth^ 

buifinefs  ;  nor  can  it  be  accomplifhed  without 
their  joint  concurence  :  Tho'  the  ufe  of  the  for- 
mer IS  dependant  on  the  latter,  fubfervient  to  it, 
and  valuable  only  by  derivation  from  it. 

'T  WOULD 

fure,  that  thou  art  Chrlft,  the  fon  of  the  living  God". 
The  fcripture  fimply  affirms,  "  that  Jefus  is  theChrift, 
the  fon  of  the  living  God".  I  would  now  afk,,  is  there 
no  difference  between  this  profeffion,  and  affirmation  ? 
Tis  obvious,  at  the  fit  ft  glance,  that  the  "  affirma- 
tion" contains  the  truth  "  meerly  as  fuch",  &  nothing 
elfe.  And  t\>  as  plain,  that  the  '•  pofeffion",  be- 
fides  this,takes  in  another  idea  quite  diftincft,  &  (differ- 
ent ;  and  that  is,  the  "  exiftenze  of  this  truth  in  the 
minds  of  the  apoftles".  And  I  would  add  here,  "  the 
perfuafion  of  their  minds",  with  reference  to  this  truth, 
was  as  truly  neceffary,  tho'  not  in  the  fame  view,  to 
denominate  their  profeffion  acceptable  in  God's  fight, 
as  "  the  truth  itfelf"  that  was  the  objeft  of  this  per- 
fuafion. They  both  concured  in  the  matter  y  nor, 
without  this  concurence,  would  their  profeffion  nave 
been  of  any  fignificancy  to  any  fpiritual  purpofe.— 
The  fcripture  declares,  ''  that  Chrift  is  the  only  be- 
gotten fon  of  God,  whom  he  fent  into  the  world  that 
fmners  might  live,  and  not  die".  It  declares  likewifcj 
««  that  WHOSOEVER  BELiEVETH  in  God's  only  be- 
gotten fon,  fhall  not  die,  but  live".  Upon  comparing 
thefe  declarations,  will  any  one  deliberately  fay,  that 
the  "  latter"  means  no  more  than  the  "  former"  ? 
That  they  both  convey,  and  were  intended  to  convey^ 
the*fame  ideas  ?  If  an  infinitely  interefling  difference 
can't  be  difcovered  betv/een  them,  it  muft  be  owing 
to  the  want  ot  fight,  and  not  becaufe  it  i^  not  as  clear- 
ly and  diftin6lly  expreffed,  as  words  can  do  it.  Upoil 
our  author's  fcheme,  no  one  can  give  a  meaning  to 
any  of  thofe  texts,  v/hich  conneft  falvation  with  faith. 
He  is  himfelf  quite  unequal  to  the  difficult  tafk.  He 
is  accordingly  led,  whether  fenfible  of  it,  or  not,  to 
confute  himfelf,  even  while  illuftrating  his  grand  point, 
namely,  that  tis  by  "  the  fimple  truth",  the  truth  that 
is  *'  the  object  of  faith",  and  by  nothing  in  conne(51:ion 

.     with 


in  the  Affair  of  Jujiif  cation.      169 

'T  WOULD  be  to  no  purpofe  to  plead  here,  ''  as 
Chriil  and  hi^  apolbes  fpeak  of  faith  ar>d  the 
trutii  'ndifferenily,  to  be  juftified  by  faith,  is  to 
be  jir.lfied  by  the  truth,  *  that  is,  to  be  juttiiied 

with  it^  that  the  finner  is  juftified.  Says  he,  pas;,  i  lo 
"  what  Chrift  hath  done,  is  that  which  pleafeth  God  ; 
^^  what  he  hath  done,  is  that  which  quiets  the  guilty 
*«  confcience,  fo  foon  as  he  knows  it  :  So  that 
*'  whenever  he  hears  ot  it,  ht-  has  no  occafion  for  any 
•'  other  queftion  but  this,  is  it  true  ?  if  he  finds  it 
**  TRUF,  he  is  happy  ;  if  not,  he  can  reap  no  comfort 
*'  by  it".  ris  at  once  obvious,  that  he  here  makes  a 
difference  between  "  what  Chrift  hath  done  that 
is  pieafing  to  God",  arid  a  man's  knowing  or  be- 
lieving this  ;  between  <'  the  truth  itfelf,  and  his 
FINDING  IT  TO  BE  TRUE  *.  That  IS,  in  plain  words, 
he  would  give  us  to  underftand,  tho'  tis  true,  that 
*'  what  Chrift  has  done,  is  pieafing  to  God"  ;  yet,  if 
a  man  does  not  know  this  to  be  true,  if  it  is  not  a 
TRUTH  TO  HIM,  as  Well  as  a  truth  in  itfelf,  he  can 
reap  no  comfort  by  it.  And  what  is  this,  m  reality 
of  fenfe,  but  to  fay^  juft  as  others  do,  that  what  Chrift 
did,  however  pieafing  to  God,  will  be  of  no  faving 
advEiitage  to  anv  man,  unlefs  he  has  faith,  that  is.  li 
perfuaJed  in  his  mind,  that  this  v/hich  is  fpoken  of,  as 
truth,  in  the  divine  record,  really  is  fo.  There  are 
many  other  paffages,  in  which  our  author  makes  as 
great  a  difference  between  the  truth  *'  merely  in 
itfelf",  and  ^'  as  pofleffed  by  faith",  as  others  do  ;  and 
this  too,  while  he  is  pioving  there  is  no  differ ence  at 
all.  In  ihort,  none  have  more  grofly  "  put  the  change 
upon  thtmfc'ves,  by  fhifting  words  and  names,  than 
he  has  done  m  this  matter",  if  I  may  return  him  his 
own  compliment. 


% 


Tis  readily  granted,  that  faith  is  fometlmes  ufed  in 
fcripture  to  mean  the  obje6l  of  faith,  in  which  fenfe 
"  laith",  and  "  the  truth",  fignifie  the  fame  thing. 
But  whenever  it  is  thus  ufed,  tis  in  a  figurative  and 
kfs  proper  fenfe.     Should  we  interpret  faith,  or  b  Jief, 

as 


1 70     fj^e  Place  and  U/e  of  Faith^ 

fey  faith  is  to  be  juftified  by  Chrift's  blood  which 
Js  the  truth"  :  It  would  fignifie  nothing,  I  fay, 
to  argue  thus,  for  tho'  faith  and  the  truth  are 
fometimes  promifcuoufly  ufed,  tis  in  the  figura- 
tive fenfe,  and  not  ftridly  and  properly.  The 
jiflenc  of  a  man's  iBind  to  revealed  truih,  is   a 

quke 

as  always  figmfying  the  obje£l:  of  faith,  or,whatourau- 
thor  calls  ''  thefimple  truth",  we  (hould,  at  onccjftiip 
a  great  number  of  texts  of  all  meaning.  Ifhall  briefly 
ine_ntion  one  or  two  by  v/ay  of  fpecimen.  When  our 
Savior  preached,  faying,  "  believe  the  g&fpel"  ;  if,  by 
believing  is  unxierftood  the  object  of  faith,  that  is,, 
*'■  the  gofpel",  what  imaginable  fenfe  can  be  put  upon 
bis  words  ?-  1  freely  acknowledge  my  own  incapacity 
to,  give  them  any  :  Whereas,  if  we  explain  them  as  a 
eall  to  his  hearers  to  aflcnt  to  ''  the  gofpel'*  Which  he 
preached,  to  admit  it  into  their  minds  as  the  truth  of 
God,  there  is,  at  ojice,  an  eafy  and  irr.portant  mean- 
ing given  to  thera.  In  like  manner,  when  the  apo- 
iftles  preached,  as  they  were  commiffioned  to  do,  '*  he 
that  believeth  fhall  be  faved,  but  he  that  believeth  not 
jBi.all  be  damned'^  j  we  fhall  meet  with  the  fame  diffi- 
culty ,in  a0ixing  any  fenfe  to  what  they  faid.  if  belief 
ftands  here  to  fignifie  precifely  the  fame  thing  with 
•^  the  fimple  truth'*,  the  obje£^  of  faith,  no  man  alive 
can  paraphrafe  the  words  fo  as  to  make  them  fpeak 
i^nfe.  If  it  be  faid,  the  phrafes,  "  he  that  believ- 
^th%  and  «'  he  that  believeth  not",are  to  be  interpret- 
ed, as  pointing  out  thofe,  who  admit  the  object  qF 
faith,  "  the  fimple  truth",  into  their  minds,  and  thofe 
who  do  not  ;  this,  it  is  owned,  gives  a  fenfe,  and  an 
highly  important  one,  to  them  ;  and  it  is  the  very 
fenfe  that  is  intended  to  be  conveyed  by  them  :  But 
tis  not  poffible,  this  fenfe,  or  indeed  any  other,  {hould 
be  put  upon  them,  if  belief  means  exaiftly  the 
fame  thing  with  "  the  truth  fimply  in  itfelf".  I  {hall 
i"ubjoin  here,  notwithflanding  what  has  been  faid 
above,  perhaps,  in  moft  of  the  places,  if  not  in  all, 
where  we  ^re  faid  to  be  "  juitified  by  faith",  and  not 

by 


m  tie  Afair  of  Juftification.      171 

<Juite  different  thing  from  the  truth  itfelf,  that  is 
the  objedl  of  his  alTent.  It  becomes  indeed  a 
truth  to  him  by  thisafTent  -,  but  itill,  the  truth 
itfelf,  and  that  perfuafion  of  mind,  m  confcquence 
of  which  it  exifts  in  him,  in  this  point  of  view, 
are  diftind  things.  That  Chrift  "  died  for  firt, 
thejuft  for  the  unjuft",  is  a  truth  plainly  t^di- 
fied  to  in  the  fcripture,  and  will  be  a  truth, 
whether  it  be  admited  into  my  mind  as 
fuch,  or  not  ;  but  it  muft  be  thus  admiied,  it 
niuft  (land  true  in  my  mind,  or  J  can  have  no 
faving  benefit  from  it.  That  we  are  ^'jullified 
by  Chrilt's  blood",  is  one  of  the  mod  important 
revealed  truths  •,  but  I  muft  believe  it,  it  muft 
be  a  truth  in  my  mind,  before  I  can  be  juftificd 
by  it.  To  be  "  juftified  by  faith",  and  to  be 
"  juftified  by  Chnft's  blood",  can't  therefore 
mean  precifely  the  fame  thing  :  Nor  ought  they 
ever  to  be  fo  explained  •,    but  as  jointly  concur- 

ing 

ty  ««  the  works  of  the  law' ,  we  are  to  underftand  by 
*'  faith",  the  "  gofpel",  in  oppofition  to  "  law'*.  So, 
when  we  arelometimes  faid  to  be  "juftified  by  faith**, 
where  "  law"  is  not  particularly  mentioned,  the  mean- 
ing may  be  the  fame,  namely,  that  we  are  "  juftified" 
Upon  the  foot  of  "  gofpel",  upon  the  "  fcheme  of 
mercy  revealed  by  Jefus  Chrift".  But  then  it  ought 
carefully  to  be  minded,  we  cannot,  in  confiftency  with 
many  exprefs  texts  of  fcriptu'^e,  be  ''juftified  upon 
the  gofpel- plan",  but  by  "  believing"  iri  the  ftrI6l  pro- 
per fenfe  of  the  word,  that  is,  by  admiting  this  plan 
into  our  minds  as  the  truth  of  God.  Tis  as  fure  a 
truth  of  "  the  faith  of  Jefus  Chrift",  meaning  hereby 
his  gofpel,  that  we  ftiall  be  "  damned  if  we  don't  be- 
lieve", as  it  is  that  *•  he  died  for  our  offences,  and 
rofe  again  for  our  juftificafion".  The  '*  truth  as  it 
is  in  Jefus"  muft  be  admited  into  our  minds,  and  ex- 
ift  a  reality  there,  or  we  fhall  receive  no  advantage 
either  from  his  death,  or  refurredion. 


i  7  2     He  Place  and  Ufe  of  Faith^ 

Jng  with  each  other.  On  the  one  hand,  to  bd 
'' jcltified  by  Chrift's  blood",  if  interpreted  in 
conxlitcncy  with  other  facred  texts,  will  mean 
the  fame  thing  with  being  "  jnftified  by  faith  in 
his  oiood",  including  both  the  truth,  and  our 
faith  in  it  ;  for  they  are  both  neccflary.  Both 
the  blood  of  Chrift,  and  its  being  true  in  the  fin- 
ner's  mind  that  he  has  fhed  his  blood,  muft 
concur  in  order  to  his  being  juftified.  On  the 
other  hand,"  to  be  juflifiedby  faith'*,  if  explain- 
ed in  a  juft  ronfiilency  with  other  infpired  texts, 
will  mean,  not  only  that  the  truth  believed, 
Chrift's  blood,  is  neceffary  to  juftification,  fo  ne- 
celTary  that  tis  not  obtainable  without  it  \  but 
that  the  perfuafion  of  mind  with  reference  to  this 
truth,  fignified  by  faith,  has  its  ufe  alfo  ;  info- 
much,  that  where  this  is  wanting,  even  the  blood 
of  Chrift  will  not  avail  to  fave  the  finner  from 
going  to  hell  Says  the  apoftle  Paul,  fpeaking 
of  himfelf,  and  other  believers,  "  knowing  that 
a  man  is  not  juftified  by  the  works  of  the  law, 
but  by  the  faith  of  Jefus  Chrift,  even  we  havfe 
believed  in  Chrift,  that  we  might  be  juftified  by 
the  faith  of  Chrift".  Surely,  his  meaning,  in 
thefe  words,  is  not,  that  the  objedl  of  faith  only 
is  neceffary  in  order  to  juftification.  If  faith, 
underftanding  by  it,  the  mind's  perfuafion  with 
reference  to  Jelus  Chrift,  and  his  finifhed  work, 
was  of  no  ufe,  of  no  fervice,  in  the  buifinefs  of 
the  finner's  juftification,  why  does  he  fay  with  fo 
much  particularity,  "  we  have  believed  that  we 
might  be  juftified"?  Their  believing  inChnft  was 
a  needlefs  thing,  to  be  fure  it  was  fo  refpe(5ling 
their  juftliication,  if  they  might  have  been  jufti- 
fied without  this  belief. 

The 


in  the  Affair  of  Jujlijication.     173 

The  queftion  is  fhort,  but  the  true  anfwer  to 
it  will,  as  I  imagine,  be  decifive  in  this  matter. 
It  is  necefiary,  in  order  to  the  finner's  being 
juftified,  that  gofpel-truth  fliould  exill  in  hi^ 
mind  as  the  truth  of  God  ?  If  u  is  not,  tis  a  vain 
amufement  to  talk,  or  write,  about  knowing  xh^ 
truth,  believing  the  truth.  If  it  is  necelTary,  if 
the  truth,  the  fimple  truth,  muft  be  admited 
into  his  mind,  received  by  faith,  then  he  can't 
be  jultified  by  the  truth  fimplyin  itfelf.  There 
muft  be  the  concurence  of  faith  -,  that  is  to  fay, 
it  muft  be  by  this  truth,  not  as  lying  in  the 
facred  books,  but  as  admited  into  the  heart. 
And  if  the  truth  juftifies  in  this  ienfe,it  muft  beby 
fome  divine  appointmeni,  conftituiinga  connec- 
tion betweenthc  truth  in  this  view  uf  it,  and  the 
finner's  being  juftiiied.  He  can  be  juftified  in  no 
other  way.  Joy  may  naruraliy  fpring  up  in  his 
heart,  upon  his  believing  the  gofpel-report  of  a 
me? hod  in  which  "  God  may  be  juft,  and  yet 
j'Uilifie  the  ungodly"  ;  as  "  the  great  guns  of 
a  neighbouring  caille  may  give  pltafure,  by  in- 
timacmg  fome  public  occafion  of  joy"  But  the 
truth  of  the  gofpel,  however  ftrongly  believed, 
can't,  in  a  way  of  mecr  natural  operation,  or  in- 
deed by  any  fupernacuralaffiftance,  put  the  fin  >er 
into  a  juftified  ftate.  It  may,  under  the  inftu- 
ence  of  the  diWae  fpirit,  operate  to  change  his 
heart,  to  change  the  objeds  of  his  paftions  and 
afte6tions,  and  to  renew  his  whole  inner  and 
outer-man  :  But  it  can  do  nothing"  towards 
his  juititication.  For  the  change  which  juftifica- 
tion  makes  in  the  finner  is  relative,  not  real. 
It  changes  him  from  an  objed  of  wrath  to  an 
objed  of  God's  favor.  It  puis  him  into  a  ilate 
^wherein  he  has   a  right  to  life,   inftead  of  being 

obnoxious 


1 74     ^'^^  Place  and  Ufe  of  Faith^ 

obnoxious  to  death.  And  there  is  no  way  in 
which  this  can  be  done  but  by  a  divine  conftitUr 
tion.  And  if,  according  to  this  conftitution,  a 
belief  of  the  truth  is  nectfTary,  then  the  truth  fc- 
parate,  or  apart,  froni  this  belief,  can't  do  it  ;  but 
they  do  ic  in  concurence  with  each  other.  So  God 
has  made  the  connexion  between  believed  truth, 
and  a  juflified  Hate.  And  to  talk  of  being  jufti- 
fied  by  the  truth,  in  any  other  view  of  it  but 
this,  which  God  has  appointed  and  revealed,  is 
really  deiufiv^e,  to  lay  nothing  worfe. 


It  may  be  further  objecled,  if  by  faith,  in  the 
buifineis  of  juftification,  any  thing  is  meant  be- 
fides  ^he  obedience  and  blood  of  Chrift,  the  truth 
bcheved,  then,  in  order  to  our  being  juflified, 
we  muil  be  polTefTed  of  fome  qualification  or 
requifite,  difimguifhing  us  from  other  finners  i 
to  fuppofe  v/hich  would  be  difhonorary  to  the 
"work  of  Chrift  finifned  on  the  crols",  as  tho'  it 
was  not  of  itfelf  fufficient,  but  needed  fomething 
in  us  to  make  it  fo. 


I  AN'swER  *,  tis  impofTible,  in  the  nature  of  the 
thing,  v^'e  fiiould  be  believers,  and  not  be  pofTef- 
fed  of  a  quahficat.ion  or  cljaracter,  diftinguifliing 
us  from  unbelievers.  ^  Faith  in  the  only  begot- 
ten fon  of  God  ftamps  a  charadter,and  the  great- 
eft  and  moftinterefting  one  too,  upon  the  fubjcds 
ofic.  They  are  now  quite  different  men  froni 
what  they  were.  ^  They  have  upon  them  that 
mark  oi  God,  which  diicriminates  them  from  all 
oiher  finncrs  in  the  world.  Nor  can  they  be 
juftified,unlefs  they  have  this difcriminatingmarkj 

or 


in  the  Affair  of  Jufiificatim^      17I 

or  chara6ler.  *  This  we  have  feen  to  be  as  evi* 
dent  a  truth  as  any  in  the  facred  books  of  fcrip-. 
ture.  And  if  God  has  revealed  this  as  a  gofpeK 
truth,  for  any  to  fay,  that  diflionor  is  hereby 
reflected  on  the  obedience  and  blood  of  ChriO:^ 
is,  in   reality  of  conftru(::tion,   to  reproach  God. 

And 
^  Our  author  will,  doubtlefs,  efteem  it  highly  heretical 
in  any  to  fay,  that  a  real  difference  in  men's  character 
muft  take  place  before  they  can  be  juftified  j  and 
that  they  are  juftified  in  this  point  of  view,  that  iS) 
as  being  pofleiTed  of  a  charader  which  makes  an 
eflential  difference  between  them,  and  fmners  in  conl- 
mon  ;  But  this  is  undoubtedly  the  truth  ;  nor  other- 
wife  could  they  be  juftified  upon  the  gofpel-plan.  If 
the  exprefs  words  of  revelation  are  worth  minding,  tis 
beyond  all  difpure  evident,  that  no  man  tan  be  in  a 
ftate  of  acceptance  with  God,  till  he  is  a  believer* 
And  it  is  as  evident,  it  words  are  any  thing  more  than 
unmeaning  words,  that  a  man's  being  a  believef 
DISTINGUISHES  him  from  all  that  are  not,and  fixes  an 
ESSENTIAL  DIFFERENCE  between  his  charader,  and 
their's.  Men's  being  believers,  or  unbelievers,  is  in-^ 
deed  the  grand  distinction,  the  fcripture  makes 
between  them  ;  and  it  is  fo  interefting,  that  falvation 
or  damnation  depend  upon  it.  Our  author  is  pleafed 
to  fay  page  287.  "  that  the  gofpel  confiders  all  whom 
it  relieves  as  guilty  and  unworthy,  deftitute  of  righ^ 
teoufnefs  and  every  qualification  and  recommendation, 
perfe^lK  on  a  level  with  all  their  fellow-creatuies, 
and  feeing  no  difi^erence  betwixt  themfelves  and  thofe 
that  eternally  ^rifh  — When  it  firft  fpeaks  peace  to 
them,  it  intimates  no  difference  betwixt  them  and 
others".  If  he  had  been  fpeaking  here  of  fmners,  as 
they  were  viewed  by  God,  when  he  purpofed,  contri^ 
ved  and  revealed  the  gospel-method  of  lite,  tis  ieadily 
own'd  they  were  all  deflitute  of  every  qualification, 
and  without  diflindion  the  children  of  wrath. 
It  was  "  while  they  were  fmners",  and  as  fuch  de-» 
ferving  death,  that  *'  God  commended  his  love  to- 
wards 


1^6      The  Place  and  Ufe  of  Faith ^ 

And  it  would  indeed  be  a  reproach  lo  Chrift  alfo, 
to  mnuciucc  his  blood  as  operaring  to  th^  iinner's 
juftiiication,  in  a  way  that  God  l^as  not  appoint- 
ed. "  The  fooliriinets  of  Goa  is  wiler  than  men"  ; 
and  ''  the  wifdom  of  this  world"  \^  always  found. 
In  the  end,  to  be  fooliilinefs  with  God".     If  God 

has 

wards  them'%  in  opening  the  gofpel-fcheme  of  hope. 
But  to  fay,  that  there  is  no  difference  between  the 
charadfr  of'  thofe  that  eternally  peiifh  ',  h  thoie  that 
are  "  relieved  by  the  e;orper',  at  the  time  time  when 
"  it  fpeaks  peace  to  them",  and  that  it  *•  intimates  no 
difference  betwixt  them'\  is  grcflv  and  bcidv  to  con- 
tradict the  facred  writers  of  the  new-reftameuf.  Can 
a  man,  upon  the  foot  of  the  gofpel-revelati^  n,  be  Ve- 
lieved  and  comforted,  while  an  unbe'ieyer  in  Jefus 
Chrift  I  if  he  can,  he  may  have  relief,  and  enjoy  com- 
fort, at  the  vtry  time  he  is  aftually  in  a  ftate  of  i-am- 
nation  ;  for  the  fcripture  diiectly  affirms,  John  3. 
36.  "  he  that  believeth  not  the  Ion, — the  wrath  of 
God  abideth  on  him".  But  if  tis  nccffary  he  fhould 
believe,  before  he  can  be  relieved  and  comforted,  he 
muft  then  be  a  differ erd  man  from  w^hat  he  was,  and 
fo  different  a^  to  differ  fiom  all  unbelievers  in  the 
world.  God  views  him  in  this  light,  when  he  fpeaks 
peace  to  hirn  ;  and  he  muft  view  himfelf  a^  God  does, 
or  he  can  find  no  relief  upon  the  foundation  of  Chrift 
2.v\6.  the  apoftles.  Tis  true,  a  man,  when  he  becomes 
a  believer,  will  fee  his  own  unw^orthinefs  and  fmful- 
nefs,  in  a  far  ftron2;er  light  than  he  did  before  ;  in/b- 
inuch  that  he  will  be  filled  with  admiration  at  the  in- 
liniteiy  rich  grace  of  God  in  contriving  and  revealing 
a  way,  wherein  fuch  a  guilty  undefervmg  creature 
fiiould  be  adrnited  to  mercy  :  and  he  will  alfo  lee,  in 
the  like  ftrong  point  of  light,  that  tis  not  in  the  vir- 
tue or"  his  being  a  be'iever,  that  he  may  comfort  him- 
felf in  hope  :  He  wall  looic  beyond  every  thing  in  him- 
felf, to  "  the  work  of  Chrift",  as  the  true  reafon,  the 
fo!e  meritorious  ground,  upon  which  he  is  accepted 
of  God.     But  ftlll,  he  muft  view  himfelf,  ngt  fitnply 

as 


in  the  Affair  of  Nullification.    177 

has  made  it  nccefTary,  that  the  Tinner  fliould  be  a 
believer,  that  is,  a  different  man  from  what  he 
was,  and  from  what  all  other  men  are,  before  he 
Ihall  be  juftifkd,  or,  what  means  the  fame  thing, 
before  he  fhall  reap  iaving  benefit  by  the  obedi- 
ence and  blood  of  Chrift,  we  fhall  give  all  due 
N  honor 

as  a  firmer,   but  a  hdicvhig  firmer,  and  in  this  refpe^l 
different     from     fiiiners    in    common,     or    he    can 
find  no  relief  from  the  gofpel  of  Chrift.     It  may  argue 
our  author!s  being  grofly    inconfiflent  with  himfelf 
to  fay,  that  he  no  more  than  thofe  he  treats  with 
contempt,  will  allow  any  man  to  be  relieved  by  the 
gofpel,  till  there  is  a  wide  difference  between  him  and 
other  fmners  ;   and  yet,   this  is  the  real  truth.     He 
fays,  page  286.  "  the  fcripture  will  keep  us  in  coun- 
tenance, if  we  fhould  affirm,  that  no  man   before  he 
believes  can  have  any  ground  of  hope,  but  what  is 
fiftitious  and  vain".     And,  in  the  next  page,  ^^  there 
can  be  no  true  piety  nor  good  hopCj  but  what  follows 
upon  faith'".     Faith  then,  our  author  being  judge,  is 
previous  to,  and  mufl  neceffarily  go  before,  piety  and 
hope,  or  they  will  both  be  fahe  and  vain.     And  a 
man's  relief  from  the  gofpel  v/iii  be  like  his  piety  and 
jiope,a  vain  imagination,unlefs  it  is  preceded  by  faith. 
And,  as  our  author  makes  hope,  comfort,  and  in- 
deed every  thing,  in  real  chriftianity,  toyi//(7M;  upon 
faith  ;  fo  does  he  make  the  man  that  has  faith,  a  quite 
different  man  from  what  he  was,  and  from  all  unbe- 
lievers whatever.    According  to  his  mode  of  fpeaking, 
no  man  can  be  a  believer,  fo  as  to  be  favingly  relieved^ 
to   whom  *'  the  work  of  Chrift"  is  not  "  the  truth"  ; 
who   don't  "  find  it  to  be  the  truth"  ;  who  don't 
.''  poifefs,  know  and  underftand  it"  :  Nor  can  a  man 
either  poifefs,  know,  or  underffand  it,  if  it  don't  in- 
fpire  him  "  with  love  to  it",  a  love  that  will  (hew  its 
reality  in  all  inftances  of.''-  feU-deny'd   obedience"  : 
'Yea,  no  man  can  know  the  truth  in  whom  it  is  not 
5'  a  principle  of  life",  analagous  to  that  which  deno- 
mirated  Lazarus  one  alive  from  the  dead,     *f  tnis  is 

a 


178     The  Place  and  life  of  Faith^ 

honor  to  this  "  finifhed  work"  of  his,  while  we 
confider  it  as  available  to  the  juftification  of  the 
belie Wng  finner  only.  We  now  give  ic  its  pio- 
per  ufe,  and  Ihould  difgrace,  rather  than  honor 
it,  fhould  we  extend  its  ule,  and  attribute  a  fuffi- 
ciency  to  it  to  a  purpofe  God  never  defigned 
it  for. 

The  plain  truth  is,  God's  making  faith,  in  us, 
previoufly  neceffary  to  our  receiving  laving  bene- 
fit by  Chrift'.s  obedience  and  blood,  is  the  con- 
trivance of  infinite  wifdom  ;  and,  far  from  eclip- 
ling  the  glory  due  to  Chrift,  it  is  the  beft  con- 
ceivable method,  by  which  he  might  have  the 
whole  glo'y  afcribed  to  him  that  is  his  due,  in 
the  great  affair  of  the  finner's  juftification.  For 
let  it  be  confidered,  it  is  by  faith  that  the  finner 
beholds  himfelf,  in  the  ftrongeft  point  of  light, 
as  an   undone  wretch,   unworthy  of  the  divine 

notice, 

a  juft  account  of  one  that  is  a  believer,  muft  he  not 
be  a  quite  different  naan  from  what  he  was  ?  Can  it, 
with  the  leaft  (hadow  of  truth,  be  faid,  that  there  is 
no  diftinftion  between  his  chara<Ster,  and  their's  who 
will  finally  perifh  ?  Is  there  no  difference  between  the 
man,  "  into  whofe  mind  God  has  fhined  with  the 
light  of  his  glory  in  the  face  of  Jefus  Chrifl",  and 
thofe  blinded  fmners,  who  ftill  "  fit  in  darknefs,  and 
the  region  of  the  fhadow  of  death"  \  Is  there  no 
difference  between  the  man,  who  has  had  planted  in 
his  heart,  by  the  power  of  the  holyGhoil,  "  a  prin- 
ciple of  life",  and  thofe,  concerning  whom  the  fcrip- 
turc  fays,  '*  they  are  dead  while  they  live"  ?  One  muft 
put  out  his  eyes  not  to  fee  an  eifential  difference  be- 
tween believers  and  others,  as  to  their  real  character. 
Our  author  fometimes  plainly  faw,  and  as  plainly 
dcfcribed,  this  difference  j  tho',  at  other  timeSjhe  keeps 
it  out  of  fight,  aad  fpeaks  as  tho'  there  was  no  differ- 
(?iice  at  alL 


in  the  Jffair  of  JuBifcation.      17^ 

notice,  and  afit  obje6l  of  wrath.     It  is  by  faith, 
^hat  the   only  way  is  opened  to  his  view,  wiierein 
God  may  Ihew  mercy  to  him,  and  at   the  fame 
time  diicovcr  himklf  to  be  glorious,  both  m  his 
holinefs  and  jutlice.     It  is  by  faith,  he   is   kept 
from  afcribing  his   deliverance  from  wath  and 
hell  to    his  own  deferts,    and  is  difpofed  and  in- 
fluenced  to  carry   his  tho^ts   up    to   the   riches 
of  divine    grace,   as    the    true   fource    of    this 
blelTing,  and  the  perfed  chara6ler  of  Jefus  Chrift, 
compleated   by   his  death,   as  the    true    reafon 
of  its  beftowment.     Tho*  he  is  in  a  juftified  ftatc, 
his  faith    teaches  him,  with  adoring  humihry  and 
thankfulnefs,   to   acknowlege  that   he  was   bro't 
into  it  ^^  freely  of  God's  grace,  rhro'  the  redemp- 
tion there  is  in  Chnit".     His  faith  won't  fuffer 
him  to  look  upon  faith  in  any  view,   but  that  of 
a   divinely    appointed   medium  of  putting  him 
into  the  enjoyment  of  a  bUfiing,  which  was  wholly 
owing  to  the  grace  of  God,  and  the  redeemer*s 
worthinefs.  fHis  faith  inftrudts  and  enables  him 
to  argue,  I  am,  being  a  believer,  anobje£b  of  the 
divine  favor l;  but  1  became  fo,   not  in  the  virtue 
of  this  clirfader,  not  for   the  fake  of  it,  but  be- 
caufe  the    good   God  was   pleafed  of  his  meer 
grace   to  conned  this  charadler  with  the  benefit 
of  his  fon*s  blood.     His  faith  ciredts  him,  not- 
withilanding  his  being  a  believer,  to  efteem  him- 
felf,   comparing  himfelf  with  law  and  juftice,  as 
a   finner  m  common   with   the  reft  of  mankind, 
and  worthy   of  nothing  but  the  divine  wrath  ; 
and  to  attribute  it  to  meer  mercy,  that  his  faith, 
by  the  gofpel-conftitution,  interefts  him  in    the 
everlatlmg  advantages  that  refult  from  the  obe- 
dience of  Chrift  to  the  death  of  the  crofs.     This 
is  the  influence  of  faith.    And  wherein  could 
JN  2    '  God 


1 80     ^e  place  and  Ufe  of  Faith. 

God  have  contrived  a  more  efFedual  method  to 
fecure  to  himfelf,  the  honor  of  his  own  grace  ; 
and  to  his  fon  Jefus  Chrift  the  honor  of  his  work 
as  redeemer,  than  by  making,  it  neceffary,  that 
the  fmner  Ihould  be  a  believer,  previous  to  his 
obtaining  the  juftification  of  life?  The  utmoft 
care  is  taken  by  this  method  to  "  hide  pride 
from  man",  by  filling  him  with  the  deepeft  fenfe 
of  his  own  unworthincfs,  and  the  moil  exalted  ap- 
prehenfions  of  God's  grace,  and  the  Savior's 
righteoufnefs, 


SERMON 


SERMON   VII. 


r 


Human  Endeavours,  in  the  Ufe  of 
Means,  the  Yfzy  in  which  Faith  is 
obtained.. 


G  A  L  A  T  I  A  N  S    II.  i6. 

"  Knowing  that  a  man  is  npt  juftified  by 
the  works  of  the  law,  but  by  the  faith 
of  Jefus  Chrifl,  even  we  have  believed 
in  Jefus  Chrift,  that  we  might  be  jufti- 
fied by  the  faith  of  Chrift"— , 


THE  laft  time  I  fpake  from  thefe  words,  I 
opened  to  you  the  gofpel- connexion  be- 
tween the  finner's  believing,  and  his  being 
juftified.  And  it  appeared,  that  they  were  infepa- 
rably  conjoin'd.  There  cannot  be  the  one  with- 
out the  other.  So  fure  as  a  man  becomes  a  be- 
liever, fo  fure  is  he  put  into  a  ftate  of  fafety,  re- 
fpcding  the  eternal  world  ;  and  fo  fure  as  he  re- 
mains deftitute  of  faith,  fo  fure  is  he  liable  to  the 
cuife  of  the  law,  and  the  wrath  of  God. 

N  3  This 


iSi     Human  Endeavours  the  ivay^ 

This  being  the  truth,  a  moft  interefling  que- 
ftion  naturally  ariles  from  it,  in  regard  of  rhofe; 
who,  thro'  the  want  of  faith,  are  in  a  ftate  of  ex- 
pofcdnefs  to  the  "  fecond  death".     Jt  is  this. 

Ho  AT  fhall  we  obtain  faith  ?  Are  we  to  do  any 
thing,  or  ule  any  means,  in  order  to  the  obtain- 
ment  of  it  ? 

The  anfwer  forrie  woiild  give  is,  "  that  faith 
^'  cornes  not  by  any  human  endeavours,  or  the 
"  ufe  of  any  means,  even  under  the  greatefl  ad- 
*'  vantages  men  enjoy  ;  but  God  beftows  it  with- 
*'  out  any  exertments  of  our's,  all  which  are  ufe- 
"  lefs,  and  (tivt  rather  to  prevent,  than  promote, 
*•  the  obtainment  of  it". 

But,  furely,  this  is  an  anfwer  that  has  ho  folid 
fouadation  in  the  v/ord  of  God.  When  Simon, 
the  forcerer,  made  it  evident  to  the  apoftle  Peter, 
that  he  was  noc  a  fubjedt  of  the  faith  that  is  far- 
ing, did  he  thereupon  advife  him  to  the  ufe  of 
no  endeavours,  no  means,  in  order  to  his  getting 
into  a  better  ftate  ?  Far  from  this,  his  diredion 
is,  *  "  repent,  and  pray  God,  if  perhaps  the  tho't 
of  thine  heart  may  be  forgiven  thee".  Would 
he  have  thus  directed  one,  that  was  not  poflefTed 
of  the  "  faving  truth",  if  he  had  nothing  to  do, 
in  order  to  his  oecoming  pofTeired  of  it  ?  He  muft 
have  tho't  it  proper,  that  Tinners,  who,  at  prefent, 
are  deltitute  cf  faving  faith",  ihould  yet  exert 
themfelves,  in  the  ufe  of  means,  in  order  to  ob- 
tain it  •,  or  he  would  not  havd  exhorted  this  fin- 
ner  to  the  uf^  of  "  prayer",  and  endeavours  "  to 
repent".     If  he  could  have  done  nothing  towards 


in  Hvhich  Faith  is  obtained.       183 

a  compliance  with  this  diredlion,  or  if  what  he 
could  have  done  vrould  have  been  of  no  ufe,  to 
no  purpofe,  as  to  any  fpiritual  advantage,  why 
was  it  given  to  him  ?  It  muft  needs  appear,  in 
this  view,  little  better  than  an  officious  imperti- 
nent application  to  him.  And  when  the  jailor 
fell  down,  in  a  trembling  condition,  before  Paul 
and  Silas,  and  inquired,  "  firs,  what  muft  I  do  to 
be  faved"  ?  Did  they  tell  him  his  concern  was 
needlefs  ?  His  queftion  impertinent  ?  He  had 
nothing  to  do  ?  No  ;  but  they  anfwer  in  thofe 
words,  "  believe  in  the  Lord  Jefus  Chrift,  and 
thou  ftialt  be  faved'*.  *  Without  all  doubt,  they 
imagined  he  both  could,  and  ought  to,  do  fome- 
thing,  relative  to  this  bulfmcfs  of  faith  :  Other- 
wife,  the  diredion  they  gave  them  can  have  no 
intelligible  meaning. 

Nor  did  our  Savior  ever  teach  men,  that  they 
could  do  nothing  towards  obtaining  that  faith 
which  is  unto  life.  He  fays  indeed,  ''no  man 
can  come  to  me  except  the  father,  which  hath 
fent  me,  draw  him",  f  And  the  apoftle  Paul 
fpeaks  of  faith  as  "  the  gift  of  God".  J  But  nei- 
ther Chrift,  nor  Paul,  nor  any  of  the  Apoftles, 
lead  us  to  think,  that  faith  is  the  beftowment  of 
God,  fo  as  to  prevent  all  endeavours  of  our's  5 
much  Itfs  fo  as  to  fet  them  afide  as  totally  ufe- 
lefs  and  vain.  The  commands  in  the  new-tefta- 
ment  to  believe  in  Chrift  ;  the  promlfes  encou- 
raging men  to  do  fo,  and  the  threatnings 
denouncing  damnation,  aggravated  damnation, 
againft  thofe  that  will  not  be  perluaded  to  beheve 
the  truth,  but  go  on  to  pradice  unrighteoufnefs, 
are  fo  many  evident  proofs,  that  they  are  confi- 
N  4  dercd 

*  A<^s  16.  31.        t  Joh,  6.  44..      J  Eph.  2.  8, 


184    ^ Human  'Endeavours  the  way^ 

tiered  as  agents,  and  accountable  ones  too^  iri 
the  buifinefs  of  faith  ;  which  they  could  not  be, 
if  their  own  adivity  was  wholly  excluded,  and 
God  only,  in  oppofition  to  them,  and  all  exert- 
ments  of  theii's,  was   the  giver  of  faith. 

When  our  Savior  took  occafion,  from  tha£ 
exhortation,  he  had  given  his  hearers  "  work 
(lb  it  is  in  the  original)  for  the  meat  that  endures 
to  everlafling  life,"*  and  from  the  queflion  they 
thereupon  aflct  him,  "  what  lliall  we  do  that  we 
may  work  the  works  of  God"  ?  f  I  fay,  when 
he  took  occafion  frorh  hence  to  tell  them  ?  % 
"  This  is  the  work  of  God  (the  work  God  ex- 
pedls  a^-^  requires  you  fhould  woik,)  that  ye 
believe  oii ;. .  7i  whom  he  hath  fent  "  •,  one  would 
readily  be  inclined  to  fuppofe,  that  they  had 
fomething  to  do  with  reference  to  faiih.  It 
would  be  unnatural,  to  an  high  degree,  to  fay, 
the  purport  of  his  diredlion  to  them  was  this,  do 
nothing,  fit  ftill,  and  wait,  till  it  fhall  pleafe  God 
to  work  the  work  of  faith  in  you.  He  mud  do 
aH  in  this  matter,  no  exertments  of  your's  are 
neceffary  ;  they  are  rather  ufelefs  and  unprofita- 
ble. And  yet,  this  mult  Be  our  Savior's  mean- 
ing, in  real  implication,  if  there  is  noconcurence 
of  man  in  the  beftowment  of  faith.  § 

When  he  preached,  faying,  "  repent  ye,  and 
believe  the  gofpcl",  H  had  he  it  in  view  to  infornl 
his  hearers,  that  he  neither  required,  or  expedl- 
ed,  they  fhould  do     any  other   than  fold  their 

hands 
*  John  6.   27.  t  Ver.  28.  %    Ver.  29. 

§  See  what  is  further  faid  upon  this  text,  under  a  note 
fome  pages  forward.  ||  Mark.   i.  15, 


in  which  Paith  is  obtained.      1 8  f 

hands  together,  and  quietly  wait,  till  God,  with- 
out any  concern  or  care  of  their's,  had  wro't 
faith  in  their  hearts  ?  And  yet,  this  muft  be 
the  true  import  of  what  he  preached,  if  it  be  a 
doctrine  of  his,  that  God,  in  the  beftowment  of 
faith,  prevents  all  endeavours  of  our's. 

When  he  commiiTioned  his  apoftles  to  "  go 
into  ill  the  world,  and  preach,  he  that  believeth 
fliall  b--  faved,  but  he  that  believeth  not  fhall  be 
damned",  *  was  it  his  intention,  that  they  fhould 
declare  to  mankind  in  his  name,  that  if,  while 
they  carelefly  fat  flill,  doing  nothing,  God  ihould 
bdtQW  upon  them  the  gift  of  faith,  they  fliould 
be  rav(-d  ;  o:herwif^  they  fhould  be  damned  ? 
Would  fuch  a  conflrudion  do  honor  to  the  com- 
miflion,  widi  which  he  charged  his  apoftles  ?  And 
yet,  if  all  human  endeavours  to  obtain  faith  are 
toiaily  infignificant,  and  God  gives  it  without 
them,  or  rather  to  the  calling  contempt  on  them, 
this  is,  in  reality  of  fenfe,  the  true  meaning  of 
the  gcfpel,  he  employed  his  apoftles  to  preach 
to  the  world. 

When,  in  anfwer  to  John's  queftion,  "  art 
thou  he  that  fhould  come"  ?  f  he  faid  to  the  two 
difciples  that  bro't  iu,  J  "  go  and  lliewjohn  thofe 
things  which  ye  do  fee  and  hear  ;  the  blind  re- 
ceive their  fight,  and  the  lame  walk,  the  lepers 
are  cleanftfd,  and  the  deaf  hear,  the  dead  are  rai- 
{t<i  up.and  the  poor  have  the  gofpel  preached  to 
them"  :  Whf-n,  I  fay,  he  fent  this  anfwer,  did  he 
mean  to  infinuate,  that  neither  John,  nor  his  dif- 
ciples,  had  any  buifinefs  to  confider  this  evidence 
of  his  being   the  iMefTiah,   cr  to  ufe  any  care  or 

labor 
*  Mark.  i6;  i6.      f  Matth,  u.  3.      j  Vcr.4,5, 


i86     Human  Endeavours  the  way^ 

labour  to  get  fatisfied,  by  means  of  it,  that  he 
was  the  Chnft  ?  And  yet,  this,  however  imper- 
tinent it  makes  the  anfwer,  mufl  be  its  true 
implication  \  if,  in  order  to  their  believing  that 
he  was  this  perfon,  their  attending  to,  and  impar- 
tially weighing,  this  evidence  in  proof  of  it,  was 
to  no  purpofe  •,  as  any  other  endeavours  of  their's 
would  have  been  alfo.fmce  they  could  not  become 
the  fubjeds  of  this  faith,  unlefs  God,  in  preven- 
tion ot  all  tho't  and  care  of  their's,  ftiould  be- 
ftovv  it  upon   them.. 

When  he  faid,  *  to  the  people  of  Chorazih 
and  Bethfaida,  "  if  the  mighty  works,  which  have 
been  done  in  you,  had  been  done   in  Tyre   and 
Sidon,    they  would   have  repented   long  ago  in 
fackcloth  and  aflies"  \  did  he   intend  this  as    no- 
thing more  than  a  declaration,   that  God  v^^ould 
have  given   repentance,     the  fruit  of  faith,    to 
Tyre  and  Sidon,  without  any  care  or  labor  of 
their's,  while  he  faw  fit  to  withold  this  gift  from 
Chorazin  and  Bethfaida  ?   And  yet,  this  muft  be 
the  fenfe,   if,   in   confequence  of  thefe   mighty 
works,  nothing  could  be  done,  or  was  requifite 
to   be  done,  towards  this  repentance,    by  either 
of  thefe  people  ;  and  God  was  to  do   all  without 
them      And  when    he  goes   on  to  fay,  -f-  "  wo 
unto  you  Chorazin,  wo   unto  you  Bethfaida,  it 
fhali    be   more   tolerable  for  Tyre  and  Sidon  in 
the  day  of  judgment,   than  for  you"  ^    does  he 
mean,  that  they  deferved  for  their  infidelity,  and 
would,  on  account  of  it,  have  inflidled   on  them, 
a   heavier    punifhment  than  thofe    finners,  God 
tho't  fit  to  deftroy  by  fire  from  heaven  for  their 
heinous  crimes, when  it  was  abfolutely  out  of  their 

power, 
*  Mat.  II.  21.  t  Ver.  21,  22. 


in  which  Faith  is  obtained.       187 

powerj  by  any  endeavours,  in  the  life  of  any 
means,  to  do  any  thing  towards  the  obtain ment 
of  faith  ;  and  there  was  no  way  in  which  they 
could  become  the  fubje£ts  of  it,  but  by  the  gift 
of  God,  without  any  care  or  concern  of  their's  ? 
it  is  a  mod  difnonorable  refledion  on  the  Savior 
of  men  to  fuppofe,  that  he  fhould  teach  fuch 
dodtrine  ;  and  yet,  it  is  the  very  dodrine  pleaded 
ifor,  put  into  plain  englifh.. 

When  he  complains  of  finners,  and  blames 
them  for  not  believing  on  him,  as  in  thofe  words, 
*'  ye  will  not  come  to  me  that  ye  might  have 
life"  ;  *  and  again,  "  how  often  would  I  have 
gathered  thy  children  together  as  an  hen  gather- 
eth  her  chickens  under  her  wings,  and  ye  would 
not"  ;  f  can  it  be  imagined,  that  he  efteemed 
it  a  truth  of  his  gofpel,  that  they  could  do  no 
more  towards  coming  to  him,  or  believing  in  him, 
than  towards  bringing  the  truth  down  from  hea- 
Ven  that  is  the  objed  of  faith.  J     Is  it  credible, 

. .  that 

*  John  5.  40.  t  Matt.  23.  21* 

%  Our  author  fays,  pag.  390.  "  that  faith  comes  not  by 
"  any  human  endeavours,or  the  ufe  of  any  means,even 
*'  under  the  greateft  advantages  that  men  can  enjoy, 
*'  but  of  that  fame  fovereign  good  pleafure  which  pro- 
^'  vided  the  grand  thing  believed".  He  exprefles  him- 
fclf  yet  more  freely  and  fully, pag.  332.  in  thefe  words  ; 
^^  the  conveyance  of  the  falutary  truth  to  them  for 
*«  their  relief,  as  much  prevents  every  motion  of  their 
*^  will,  as  did  the  fending  of  the  Savior  into  the  world 
«'  to  die  for  men  ;  yea,  as  did  the  gracious  purpofe 
^'  before  the  v/orld  was".  He  is  furely  miftaken  in 
what  he  has  here  faid  •  Otherwife,  that  would  not  be 
falfe^  when  affirmed  of  the  "  objed  of  faith'*,  which 
is  true,  when  affirmed  with  reference  to  men's  ad- 
miting  this  objed  into  their  minds",     it  would  be 

palpably 


l88     Human  Endeavours  the  way ^ 

that  they  (hould  be  blame-worthy  for  not  doing 
that  which  is  God's  work,  and  in  prevention  too 
of  all  attempts  of  their  own,  in  the  ufe  of  any 
ineans  whatever  ? 

When 
palpably  faife   to  fay,  that  "  fending  the  Savior  into 
the  world'*  might  be  the  matter  of  a  divine  command, 
in  any  fenfe  obligatory  upon  men  ;  it  would  be  equally 
falfe  to  affirm,  that  it  would  be  fin  in  them,  not  to 
*'  provide  the  grand   thing  to  be  believed"  \  and  it 
would,  if  poiTible,  be  more  grolly  falfe  ftill  to  infmu- 
ate,  as  tho'  they  would  be  worthy  of  damnation,  and 
an  aggravated  one,  if  they  did  not  bring  down  frorh 
heaven  the  "  gracious  purpofe"tkat  lay  "  hid  inGod'* 
before  the  world  was  :  And  yet,  thefe  are  unqeftion- 
able  truths,  when  affirmed  of  men  in  regard  of"  faith", 
or  their  "  believing  the  truth".     Tis  the  command 
of  God,  obligatory  upon  all   men  every  where,  to 
whom  the  evidences  of  the  chriftian  revelation  are 
made  known,  that  they  believe  in  the  Savior  he  has 
fent  into  the  world  ;  they  will  be  chargeable  with  fin, 
if  they  don't  believe  in  him,  according  to  God's  re- 
quirement J  and  they  will  be  juftly  liable  to  damna- 
tion, yea,   a  greater  damnation  than  other  men,  if 
they  continue  in  unbelief,  in  oppofition  to  the  evidence 
that  has  been  laid  before  their  view.     No  one  can  be 
in  doubt  about  thefe  things,  who  has  ever  read,  and 
urderflood,  the  facred  fcriptures.     But  how  can   it 
poiTibly  be  true,  that  it  is  men's  duty  to  believe ;  that 
they  will  fin  if  they  don't  believe  ;  and  fo  fin  as  to  de- 
ferve  a  double  damnation,  if  they  have  no  more  to  do 
in  order  to  the  obtainment  of  faith,  than  in  "  pro- 
viding the  grand  thing  to  be  believed"  ?  If  there  is  no 
more  of  man,  no  more  of  his  concern  and  care,  by 
any  endeavours,  in  the  ufe  of  any  means,  in   the  ac> 
q-jirement    of  faith,  than    in   "  fending   the   Savior" 
that  is  the   obje61:  of  this  faith  \  The  "  miffion    of  a 
Savior",  and  the  "  providing  the  truth  to   be  believ- 
ed", are  every  where  reprefented,  in  the  facred  books, 
as  the  SOLE  work  of  God,  his  work  absolutely,  in 
oppofjtion  to  all   (kill,  will,  and   endeavours  of  men, 

in 


in  which  Faith  is  obtained.       189 

I  When  he,  at  one  time  and  another,  befpake 
is  auditors  in  that  moft  compaflionate  language, 
he  that  hath  ears  to  hear,  let  him  hear"  ;  can  it 
e  fuppofed,  that  they  could  make  no  ufe  of  the 
owers  they  were  endow'd  with,  about  the  things 
le  preached  to  them  ?  Or  that  their  uie  of  them 

wa§ 

in  any  view  whatever.     But  tis  quite  othcrwife  in  re- 
gard of  believing.     This  is  conri:iered,  in  the  infpired 
writings,  as  a  matter  in  which  men  are  accounta- 
ble  AGENTS  ;  and  may,  as  fuch,  incur  the  charge  of 
guilt,  and  become   expofed  to  the   "  damnation    of 
heir%  in  the  moft  heightened  fenfe.     But,  with  what 
propriety  could  men  be  confidered  as  agents  in  the 
affair  of  faith  ?  Or  with  what  face  of  juftice,  or  equity, 
could  they  be  liable  to  the  heavieft  damnation  for  the 
want  of  it,  if  their  being  endowed  with  it  was  the 
work  of  God,  fo  as  to  fet  afide  all   tho*t  or  care  of 
their's,  and  all  endeavours  ihey  could  employ,  in   the 
ufe  of  any  means,  in  order  to  the  obtainment  of  it  ? 
Tis  incredible,   that  men  fliould  undergo  the  foreft 
puniftiment  for  their   unbelief,  if  faith  is  of  God  as 
much  without  all  human  concurence,  as  his  gracious 
purpofe  from  eternity  to  provide  a  Savior  to  die  for 
them.     If  this  is   true,  they  might  as  equitably  and 
juftly  be  damned  for  not    "  providing  a  Savior"  for 
themfelves,  as  for  not  believing  in  him  now  he  is  pro- 
vided, and  revealed  as   an  object  to  be  believed  on. 
The  plain  truth  is,  fo  much  of  man  muft  be  allowed 
in  the  acquirement  of  faith,  as  to  give  a  real,  as  well 
as  equitable  and  righteous,  meaning  to  thofe  nume- 
rous fayings,  not  only  of  the  apoftles,  but   of  Jefus 
Chrift,  which  caft  the  blame  upon  men  themfelves, 
if  they  remain  in  unbelief,  and  doom  them  to  the  hoteft 
place  in  hell  for  their  wilful  obftinacy  hereby   dif- 
covered.     But  this,  moft  certainly,  is  impofTible  to  be 
done,  if  all  human  tho't,  care,  and  exertments  in 
every  view,are  as  much  excluded  from  the  acquirement 
of  faith,  and  with  as  much  truth,  as  from  "  providing 
and  fending  Chrift",  thro*  whoni  alone  we  can  be 

laved 


ago     Human  Endeavours  the  way.^ 

was  quite  needlefs,  as  God,  without  the  concur- 
cnce  of  human  endeavours,  is  the  giver  of  faith 
to  ail  v/ho  are  ever  the  fubjeds  of  it  ?  Surely, 
when  he  upbraids,  and  fafiens  guilt  upon  thofe. 
as    he  fometimes  dots,  *   whoj  when   they  had 

^'  earj 
*  Matth.  13.  13,  14.  Job.  12.  375—40. 

faved  from  perifhing,  and  have  everlafting  life.  Il 
would  be  fhoi kingly  abfurd  to  fay,  that  men  mi2;hi 
be  chargeable  with  fm  for  not  "  providing  the  granc 
thing  to  be  believed"  ;  or  that  they  might  be  juftlj 
damned  for  not  doing  it.  And  why  ?  Becaufe  thi; 
is  the  SOLE  work  of  God,  his  work  abfolutely  withou 
man,  in  any  fcnfe  whatever.  And  what  ihould  b( 
the  reafon,  that  tis  not  equally  abfurd  to  fay,  tha 
men  may  be  chargeable  with  fm,  and  fo  as  to  deferv< 
the  heaviefl  damnation,  for  not  "  believing  the  jrecorc 
God  has  given  of  his  fon"  ?  No  conceivable  reafoi 
can  be  affi^ned  for  this  difference,  but  that  they  hav( 
"  foniething  to  do"  with  reference  to  faith  ;  wherea: 
they  had  "  pothing  to  do"  as  to  providing  the  objec? 
to  be  believed.  A  pious  zeal  to  exalt  the  grace  o 
God,  by  fmking  man  into  nothing,  rnay  be  the  pre^ 
tence  for  making  faith  the  work  of  God,  to  the  exclu- 
fion  of  "  ail  human  endeavours,  or  the  ufe  of  anj 
means,  even  under  the  greatefl  advantages  men  car 
enjoy"  5  but  it  ought  feriouily  to  be  confidered,  whe- 
ther if  we  reduce  men  to  abfolute  nothings  in  the 
affair  of  faith,  that  is,  if  we  reprefent  it  to  be  God'j 
work,  fo  as  utterly  to  fet  afide  all  tho't,  or  care,  oi 
endeavours  of  their's,  of  any  fort,  ©r  in  any  view  what- 
ever, we  fhall  not,  in  true  confequence,  nullific  all  the 
fcripture-commands  that  require  them  to  believe  3 
rendering  their  unbelief  an  innocent  thing,  for  which 
they  ou^ht  not  to  be  puniilit,  nor  indeed  can  be,  un- 
Jefs  that  is  done  which  is  unfit  and  unrighteous.  Can 
it  be  fuppofcd,  that  men  fhould  be  called  upon  by  God 
to  do  that  which  is  "  his  work",  and  in  fuch  a  fenfe 
as  that  all  doing  of  their's,  with  reference  to  it,  in 
any  fhape,  would  be  impertinerit  ?  Can  ic  be  fuppofed, 

that 


in  which  Faith  is  obtained.        191 

f '  ears  to  hear,  and  eyes  to  fee"  other  things,  would 
neither  "  fee  nor  hear"  the  things  he  preached  to 
them,  tho'  of  infinitely  greater  concern  •,  he  very 
evidently  takes  it  for  granted,  that  it  was  both 
the  expe6tation,  and  requirement  of  God,  that 
they  Ihould  have  made  ufe  of  their  faculties, 
with  reference  to  thefe  important  matters  of  fai- 
vation  •,  and  that  they  were  highly  criminal,  as 
they  negleded  to  do  lo.  But  why  are  thty  bla- 
med for  this  negledl,  if  they  had  nothing  to  do, 
till  God  had  given  them  faith,  in  the  beftowment 
of  which,  all  doings  of  their's  are  totally  exclu- 
ded ?  Can  any  man, thinking  honorably  of  Chriil, 
fuppofc:;^  that  he  would  have  upbraided  thefe  per- 
fons  for  not  doing  that,  which  was  God's  work, 
not  their's  ? 

In  fine,  when  he  went  into  his  own  country, 
and  preached  in  a  fynagogue  there,  but  met  with 
no  fuccefs,  his  hearers,  tho'  many,  *'  being  offend- 
ed at  him",  why  is  it  remarked  thereupon,  in 
thofe  obfervable  words,  "  he  marvelled  becaufe 
of  their  unbelief"  ?  *  What  occafion  was  there 
for  wonder,  that  they  did  i»ot  believe  in  him,  if 
they  could  do  nothing  towards  faith  ?  Surely,  the 
reafon  of  his  marvellmg  was  not,  that  God  did 

not 

*  Mark  6.  6. 

that  they  (hould  be  punifliable  for  not  doing  that 
which  is  God's  work,  to  the  intire  exclufion  of  every 
thing  in  them,  relative  to  it,  not  excepting  "  the  re- 
moteft  wifh  of  their  heart"  I  All  i  contend  for  is, 
that  there  may  be  fo  much  of  man,  in  the  buifmefs  of 
faith,  as  to  make  fenfe  of  the  fcripture,  v/hen  it  fpeaks 
of  UNBELIEF  as  a  fm  that  Ihall  be  more  intolerably 
punifht,  than  the  abominable  uncleanefs  of  Sodom  i 
^nd  to  juftihs  the  righteoulnefs  of  God  herein. 


192     Human  Endeavours  the  way^ 

not  fee  fit  to  give  them  faith  !  And  yet,  this 
would  be  the  only  true  reafon  for  wonderrrjent 
in  the  cafe,  if  it  is  a  truth,  that  faiJi  is  the  gift 
of  God  in  a  fenfe  that  prevents,  yea,  abfolutcly 
excludes,  all  previous  endeavours  of  men,  in  any 
fhape  v^hatever. 

I  AM  free  to  own,  notwithftanding  all  that  has 
been  faid,  that  God  is  fometimes  "  found  of  thole 
v;ho  fought  him  not".  *  So  he  is  in  the  "  king- 
dom of  nature",  and  in  the  ''  kingdom  of  grace" 
alio.  There  is,  in  this  refped,  an  analogy  in  the 
divine  condu6t,  in  both  theie  kingdoms.  That 
providential  government,  which  concerns  iti'elf 
particularly  tor  rnan,  fometimes  prevents  all 
human  flcill  &  induftry  in  thofe  difcoveries,  which 
ferve  for  the  accommodation  of  life.    "The  polar 

diredion 
^  I  here  ufe  thefe  words  in  the  fenfe,  in  which  our 
author  would  interpret  them  ;  tho',  perhaps,  it  differs 
from  that  which  is  expreffive  of  the  true  meaning  of 
the  prophet  Ifaiah,  (chap.65.  i.)  from  whom  they  are 
taken.  Says  the  great  Mr.  How,  in  his  •'  bleflednefs 
of  the  righteous",  pag.  28  z.  "  The  prophet  is,  in  this 
*'  text,  foretelling  the  calling  of  the  Gentiles  ;  who, 
<«  while  they  remaiiled  fuch,  did  not,  tis  true,  enquire 
<'  after  God  :  But  then,  he  cxprefly  firft  tells  us,  per- 
"  fonating  God,  "  I  am  fought  of  them  that  afked 
."  not  for  me",  that  is,  after  the  gofpel  came  among 
«'  them  :  And  then  tis  added,  "  I  am  found  (upon 
««.  thisfeeking  plainlyj  of  them  that  fought  me  not", 
.««  that  is,  of  thofe  who  once,  in  their  former  darknefs, 
*«  before  I  revealed  myfelf  in  the  gofpel-difpenfatioh 
«'  to  them,  "  fought  me  not".  As  if  he  had  faid,  I 
"  am  now  fought  of  a  people  that  lately  fought  me 
»'  not,  nor  afiied  of  me  ;  and  I  am  found  of  them. 
««  But  what  is  this  to  thy  cafe,  whom  God  hath  been, 
«  in  the  gofpel,  earneftly  inviting  to  feek  after  him, 
««  and  thou,  all  this  while,  refufeft  to  comply  with 


in  which  Faith  is  obtained.       193 

^'  direflion  of  the  magnet  obtruded  itfelf  upon 
'«  the  firft  difcoverer,  when  he  was  in  queft  of  no 
''^  fuch  thing,  being  occupied  in  fome  very  differ- 
"  ent  inquiry".  And  it  is  fometimes  fecn,  that 
favorable  turns  in  providence,  unforefeen,  un- 
tho't  of,  by  the  perfons  benefited  by  them,  con- 
ftitute  the  great  difference  there  is  between  them, 
and  others,  as  to  their  after-fituation  and  circum- 
ftances  in  the  world.  And  thus  it  is  fometimes 
in  that  fpiritual  eoyernment,  which  God  exerci- 
fes  over  men.  rTTv^^as  previous  to  any  endea- 
vours of  Saul,  afterwards  Paul,  and  indeed  pre- 
ventive of  any  wifh  in  his  heart,  that  he  was 
fuddenly  and  furprifingly  changed,  from  a  perfe- 
cutor  of  Chrift,  into  a  believer  in  him.  /  And 
there  may  have  been  inftances  of  profl^fgatc  and 
debauched  finners,  who  have  as  fuddenly  (if 
not  in  the  like  furprifing  manner)  been  changed 
into  good  men,  thro'  faith  in  him  whom  God  has 
fent  to  be  the  Savior  of  a  perifhing  world.  But 
will  any  pretend,  tis  a  needlefs  ufelefs  thing  for 
men  to  employ  their  tho'ts,  or  time,  or  hands,! 
about  temporal  affairs,  becaufe  it  fometimes  plea- 
fes  Godjwithout  their  fkill,  induftry,or  will,  to  do 
that  which  greatly  tends  to  their  accommodation 
and  benefit  in  life  ?  Would  a  man  be  deemed  to 
be  in  the  regular  exercife  of  his  inteliedual  pow- 
ers, fhould  he  deliberately  fit  ftill,  and  wait  for 
fome  extraordinary  difcovery  fromGod,  to  fupply 
the  place  of  that  ufe  of  his  own  faculties,  bodily 
and  mental,  in  the  ufe  of  which  only  he  has  rea- 
son to  exped,  according  to  the  eftablifiit  courfe 
of  providence,  that  God  will  furnifh  him  with  the 
good  things  his  convenience  or  necefllty  call  for  ? 
Ic  would  be  like  folly,  only  heightened  in  degree, 
O  for 


194-     Human  Endeavours  the  way^ 

for  perfons,  in  the  great  affairs  of  falvation  and 
another  world,  to  lay  afide  all  tho't,  care  and  pains 
of  their  own,  waiting  forGod  to  prevent,fuperfede, 
anS  caft  contempt  upon  all  human  endeavours,  by 
immediately  difcovering  the  truth  to  them,  fo  as 
that  they  (hall  believe  it  to  the  faving  of  their 
fouls.  If  God  has  fometimes,  in  this  way,  made 
fuch  difcoveries  to  fmners,  he  has  herein  a6ted 
befide  his  ordinary  method  in  the  kingdom  of 
grace,  as  really  as  when,  in  the  kingdom  of  pro- 
vidence, he  has  prevented  men's  induftry,  by 
interpofing  his  own  wifdom,  without  it,  in  be- 
llowing fignal  favors  upon  them.  The  gofpel- 
revelation  every  where  proceeds  upon  this  fup- 
pofition.  It  fpeaks  of  God,  tis  true,  while  adting 
in  the  kingdom  of  grace,  as  the  "  giver  of  faith"  ; 
and  it  fpeaks  of  him  alfo,  while  rulmg  in  the 
kingdom  of  providence,  as  the  "  giver  of  outward 
good  things".  And  why  may  not  faith  be  his 
gift,  as  well  as  temporal  profperity,  in  concurence 
with  human  endeavours,  in  the  ufe  of  properly 
adapted  means  ?  Why  may  he  not,  by  the  inter- 
vention of  men's  faculties,  fuitably  employed,  be 
the  beftower  of  rpiritual,as  well  as  temporal  gifts  ? 
His  agency  in  fpiritual  matters,  tho'  different 
from  what  it  is  in  temporal  ones,  and  exerted  to 
a  quite  different  purpofe,  may  yet  be  adapted  to 
the  make  and  conftitution  of  men,  and  operate 
in  concurence  with  their  powers  and  endeavours. 
And  this  is  the  way  in  which  God  ordinarily  be- 
llows fpiritual  good  things,  and  faith  in  par- 
ticular. 

Not  but  that  he  has  done   a   great  deal,  in 
order  to  the  bcftowment  of  faith,  without  the 

concurence 


in  which  Faith  is  obtained.      19$ 

cdnrurence  of  men,  without  the  intervention  of 
human  faculties,  or  endeavours,  in  any  view  what- 
ever. But  ftill,  he  no  more  ordinarily  beginSj> 
than  carries  on,  the  work  of  faith,  as  it  refpeds 
it's  exiftence  and  operation  in  the  hearts  of  fin- 
ners,  without  the  concuring  ufe  of  their  powers 
and  endeavours.  A  particular  illuftration  of  this 
matter  may  be  of  ufe.  It  is  certainly  of  great 
importance  to  (inners  to  know,  whether  they  have 
any  thing  to  do  towards  the  obtainment  of  faith  j 
and  wherein  their  care  and  labor  may  be  of  ki- 
vice,  if  they  are  at  all  needful. 

It  fhallbemybuifinefstofet  this  whole  affair  iti 
a  clear  and  full  point  of  light.  In  order  whereto, 
1  {hall  be  diftind  in  (liewing,  what  it  is  God  does, 
relative  to  faith,  preventive  of  all  human  endea- 
vours 5  what  it  is  men  may  and  ought  to  do 
themfelves,  in  dependence  on  God  ;  and,  finally^ 
that  it  is  ordinarily  in  concurcnce  with  thefe  en- 
deavours of  their's,  that  God  begins,  as  well  as 
carries  on,  the  work  of  faith  in  them. 

As  to  the  firft  •,— it  is  readily  and  thankfully 
acknowledged,  that  God,  in  the  riches  of  his 
grace,  has  done  feme  things  in  order  to  faith  pre- 
vious to,  and  preveniive  of,  all  human  tho't,  6r 
labor  in  any  kind. 

The  truth  to  be  believed,  or,  what  means  the 
fame  thing,  the  objed  of  faith,  is  wholly  of  God. 
This  can,  in  no  fenfe,  be  faid  to  be  owing  to,  or 
dependent  on,  either  the  will  of  man,  or  any  thing 
he  was  ever  able  to  do.  Tis  the  folc  work  of 
God.  Of  his  meer  mercy  he  contrived,  and  then 
O  1  revealed 


196     Human  Endeavours  the  -way^ 

revealed  the  truth  to  be  believed.  This  he  did, 
'  in  a  fummary  comprehenfive  way,  to  Adam  ; 
to  Abraham  ;  to  the  jewifh  nation  by  Mofes, 
tho'  not  plainly,  but  under  various  types  and 
figures  \  afterwards,  to  this  fame  people  by  a  fuc- 
ceflion  0f  prophets,  thro'  a  long  feries  of  time, 
but  dill  in  a  manner  that  left  them  much  in  the 
dark  :  And,  laft  of  all,  by  his  fon  Jefus  Chrift, 
and  his  apoftles,  who  opened  his  everlafting 
counfels  with  reference  to  our  apoftate  world, 
and  the  wonderful  method  his  infinite  wifdom, 
moved  by  his  boundlefs  love  and  compairion,was 
pleafed  to  contrive  and  execute  for  the  redemp- 
tion of  fmners.  This,  in  general,  is  the  truth  to 
be  believed  ;  and  it  is  the  gift  of  God,  his  free 
gift,  preventive  of  all  human  tho't. 

And  as  the  truth  to  be  believed,  fo  the  evi- 
dence in  proof  of  its  being  the  truth,  is  wholly 
of  God.  It  rriufl  be  fo  wherein  the  truth  carries 
with  it  the  fignatures  of  God,  and  is  evidential  of 
its  own  divinity,  becaufe  it  came  folely  from  him, 
previous  to  any  fkill,  or  will  of  man  And  it  is 
io  alfo  in  regard  of  its  external  evidence.  It  was 
God  that  infpired  holy  men,  in  old  time,  to  fore- 
tell the  coming  of  Chrift  to  be  the  Savior,  and  to 
publifll  thofe  prophetic  marks  by  which  he  might 
be  diftmguifhed  from  all  pretenders,  when  he 
fhould  come.  It  was  God,  dwelling  in  his  fon, 
while  he  appeared  in  our  flefh,  that  did  thofc 
miracles,  wonders  and  figns,  which  gave  credit  to 
his  characfler  as  an  approved  rrielTenger  from  hea- 
ven. And  it  was  God  that  wro't  thofe  numerous 
and  diverfified  wonderful  works,  (in  the  doing 
whereof  the  apoftles  were  onlv  inftru  meats)  which 

are 


in  which  Faith  is  obtained.        igf 

are  the  public,  {landing  and  authentic  proof  of 
the  divinity  of  the  gofpel-doftrine.  Thefe  are 
the  teftimonies  of  God  •,  and,  by  thefe,  he  has 
witnefTed  from  heaven,  that  he  fent  Chrift,  and 
his  apoftlcs  ;  and  that  the  word  they  preached 
was  the  truth,  f  And  in  thus  bearing  witnefs  to 
the  truth,  God  is  every  thing,  and  man  nothing^ 
God  only  is  the  author  of  this  ground  or  reafoa 
for  faith,  preventive  of  all  human  fkill,  contriv- 
ance, or  tho't. 

The  fpecial  part  afligned  to  the  holy  Ghofl, 
in  carrying  the  redemption  by  Chrift  into  effed, 
is  wholly  of  God  likewife.  This  divine  agent 
does  nothing,  in  this  great  affair,  but  in  confe- 
quence  of  a  conftitution,  which  took  rife  from 
God,  without  any  thing  of  man.  If  he  difpofes 
and  enables  the  (inner  to  believe  the  truth  as  it 
is  in  Jefus,  he  does  it  (whatever  is  the  manner 
of  his  operation,  which  is  not  the  thing  we  are 
now  confidering)  as  having  been  appointed  and 
authorifed  hereto.  And  whatever  he  does  in  the 
kingdom  of  God,  and  Chrift,  whether  in  begin- 
ning, carrying  on,  or  compleating,  the  work  of 
faith,  or  any  other  good  work,  he  does  it  as  the 
conftituted  difpenfer  of  divine  grace.  And  this 
merciful  eftabliftiment  of  God,  providing  for  the 
fmner's  being  endowed  with  faith,  and  every  other 
fpiritual  quality,  is  intirely  of  himfelf,  and  was 
made  previous  to  all  fkill,  will,  or  even  the  re- 
moteft  tho't  of  man.  How  far  the  divine  Spirit 
may  make  ufe  of  human  faculties  and  endeavours, 
in  the  execution  of  his  office,  will  be  confidercd 
afterwards  •,  but  his  being  vefted  with  his  office, 
and  deputed  the  grand  agent  in  producing  faith, 
O  3  and 


198     Human  Endeavours  the  way^ 

and  other  graces,  in  the  hearts  of  the  finful  fons 
of  Adam,  was  previous  to  all  human  doing,  or 
thinkmg,  with  reference  hereto.  It  was  the  fole 
contrivance,  and  conftitution  of  God.  There  is 
nothing  of  man  in  it,  in  any  view  whatever. 

There  are  yet  other  ways,  in  which  God  pre- 
vents men's  endeavours,  and  fometimes  even  their 
tho'ts,  in  order  to  their  obtainment  of  faith.  He 
has  done  this  by  fending  "  the  word  of  truth", 
unfought,  unlocked  for,  by  them.  An  obferva- 
ble  inilance,  in  this  kind,  we  have  in  the  16th 
chap,  of  the  Ads,  by  confulting  which  you  will 
|ind,  that  as  Paul,  with  two  of  his  fellow  laborers 
in  the  Lord,  had  it  in  their  hearts  to  preach  the 
gofpel  to  feveral  places,  they  imagined  they  Ihould 
go  thro'  in  their  travels,  they  were  "  forbidden 
by  the  holy  Ghoft",  as  the  words  are,  in  the  6th 
ver.  "  The  Spirit  fuffered  them  not",  as  it  is 
otherwife  expreffed,  ver.  7.  And  while  they 
were  at  Troas,  Paul,  in  "  a  vifion  of  the  night," 
fees  a  man,  having  the  garb  and  fpeech  of  a  Ma- 
cedonian, coming  to,  and  addrefling,  him  in  that 
affeding  language, ver. 9.  "  come  over  intoMace- 
donia,  and  help  us"  :  Upon  which  it  follows, ver. 
10.  "  and  after  he  had  feen  the  vifion,immediately 
wc  endeavoured  to  go  intoMacedonia ;  afTuredly 
gathering,  that  the  Lord  had  called  us  to  preach 
the  gofpel  to  them".  It  was  not  therefore  owing 
to  any  endeavours  of  the  people  of  Macedonia, 
that  the  gofpel  was  bro't  to  them,  but  to  the  di- 
vine Spirit,  directing  thefe  minifters  of  Chrift  to 
carry  it  to  them.  And  in  this  fame  way  was  the 
truth  made  known,  in  the  firft  days  of  the  gofpel, 
to  the  gentile  nationSc     And  this  is  the  meaning, 

at 


in  which  Faith  is  obtained.       199 

at  lead  in  part,  of  thofe  words  of  Ifaiah,  which 
the  apoftle  Paul  applies  to  thefe  nations,  "  I  was 
found  of  them  that  fought  me  not,  I  was  made 
inanifeft  to  them  that  afked  not  after  me".  *  And 
in  thofe  places,  where  the  gofpel  has  for  many 
years  been  preached,  and  where  there  are  great 
numbers  of  believers  in  Chrift,  as  the  Jews  are 
in  Mofes,  and  the  Turks  in  Mahomet,  that  is, 
by  education  &  cuftom,  and  in  this  fenfe  only,  the 
firft  thing  giving  rife  to  the  obtainment  of  "  like 
previous  faith"  with  the  primitive  chriflians,  as 
to  one  and  another  of  them,  has  fomctimes  been 
preventive  of  all  endeavours  of  their's.  Some 
awakening  providence  has  roufed  their  attention  ; 
or,  without  any  forefight  of  their  own,  they  have 
been  in  the  way  of  fome  word  of  truth,  fo  adapted 
to  their  cafe,  and  fo  obfervably  pointing  out  their 
charader,  and  danger,  that  it  has,  under  the  di- 
vine influence,  impreffed  their  hearts,  and  given 
fuch  a  turn  to  their  tho'ts  and  purfuits,  as  has 
ended  in  the  falvation  of  their  fouls.  And  there 
are  few,  perhaps,  in  chriftian  countries,  efpecially 
among  thofe  who  have  for  any  time,  after  their 
arrival  at  maturity  of  years,  "  walkt  in  the  way  of 
their  heart,  and  m  the  fight  of  their  eyes",  but 
muft  afcribe  their  obtainment  of  faith,  if  they 
really  pofTefs  it,  to  fomething  or  other  in  the  pro- 
vidence, or  word,  of  God,  that  firft  awakened 
their  confideration,  and  this  without  any  previous 
foretho't,  or  endeavours  of  their  own. 

In  thefe  and  fuch  like  fenfes,  God  is  before- 
hand with  finners.  The  truth  to  be  btlievcd  is 
certainly  provided  by  him,  withoMt  all  care  or 
O  4  tho'c 

*  Rom.  10.  20. 


200     Human  Endeavours  the  way^ 

tho't  of  their's  ;  and  fo  is  the  feal  he  has  fet  to  i# 
as  his  truth  ;  and  the  agency  likewife  of  the  di- 
vine Spirit  to  give  it  an  enlivened  and  efEcacious 
virtue  :  Nor  will  it  be  denied,  that  he  fends  the 
gofpel,  where  it  is  not,  commonly  unfought  for ; 
or  that  he  often  prevents  the  finners  who  already 
enjoy  it,  by  fome  providential  ftroke,  or  word  of 
truth,  by  which  they  are  fet  a  thinking  in  good 
earned.  But  ftilL  the  endeavours  of  finners,  in 
fubordination  to  the  agency  of  the  divine  Spirit, 
are  far  from  being  fuperfeded.  Notwithftanding 
all  that  God  does  without  them,  they  will  be  al- 
together inexcufable,  if  they  (it  idle  as  tho'  they 
had  nothing  to  do  themfelves,  and  all  doings  of 
their's  >vould  be  ufelefs  and  vain.  Which 
brings  me. 


SERMON 


in  which  Faith  is  oltained.       201 


SERMON   VIII. 


IN  the  next  place,  to  point  out  to  you  what 
men  may  do,  and  ought  to  do,  in  order   to 
their  becoming  the  fubjedls  of  that  faith  which 
is  juflifying.     Only  let  the  two  or  three  following 
things  be  previoufly  obferved,  and  confidered. 

The  firft  is  ;  when  I  fay,  the  (inner  may  do 
fome  things  towards  the  obtainment  of  faith,  I 
don't  mean,  that  the  things  which  he  may  do  are 
a^ts  or  inftances  of  the  faith  he  is  fceking,  not 
being  as  yet  poflefTed  of  it.  This  would  be  to 
fpeak  abfurdly.  There  muft  be  the  principle  of 
faith,  before  there  can  be  the  exercife  of  it  in  any 
degree  whatever.  If  therefore  the  finner  can  do 
any  thing  in  order  to  faith,  what  he  does  muft  be 
confidered  as  proceding,  not  from  the  faith  he  is 
endeavouring  to  obtain,  but  from  fome  other 
principle  of  adion.  While  men  are  deftitute  of 
faiih,  tis  a  con  tradition  to  fay,  that  they  can  ei- 
ther think,  fpeak,  or  do  any  thing,  as  taking  rife 
from  this  fpring  of  operation.  To  diredl  them 
therefore  to  fuch  exercifes,  whether  internal  or 
external,  as  muft  proceed  froni  faith,  in  order  to 
their  obtaining  faith,  is,  in  reality  of  conftru6lion, 
to  dired  them  to  nothing.    Such  a  direction  is 

in 


202     Human  Endeaifours  the  wajy 

m  itfelf  a  nullity  ;  is  truly  fo  as  it  would  be  to 
dire6t  a  blind  marf,  or  a  deaf  man,  to  perform 
feme  adion  that  fuppofed  the  faculties  of  feeing, 
or  hearing,  in  order  to  their  being  endowed  with 
them.  The  diredion,  in  both  thefe  cafes,  would 
be  equally  deflrudive  of  itfelf.  It  could  mean 
nothmg,  unlefs  to  infult  thofe  to  whom  it  was 
given. 

I  AM  therefore  free  to  own,  that  the  endeavours 
of  finners,  in  order  to  faving  faith,  arc  not  to  be 
looked  upon  as  ads  of  that  faith  they  are  at  pre- 
fent  deftitute  of;  nay,  I  am  ready  to  allow,  that 
none  of  their  tho'ts,  no  motions  of  their  hearts, 
no  workings  of  their  affedions,  no  exertments  of 
themfelves  in  wilhes,  or  defires,  ought  to  be  con- 
lidered  as  exercifes  ofthis  faith;  but  fo  far  as  they 
may  have  experience  of  them,  they  are  the  effeds 
of  fome  other  principles  they  are  endowed  with. 
If  any  popular  preachers,  or  others  of  more  folid 
judgment,  have  exprelTed  themfelves  fo  as  to  lead 
one  to  think,  it  was  their  defign  to  put  men  up- 
on endeavours  that  fuppofe  faith,  in  order  to 
their  being  endowed  with  it,  they  are,  without 
all  doubt,  chargeable  with  great  inconfiftency  : 
Tho'  I  would  not  charge  them  with  the  percep- 
tion of  it  ;  much  lefs  would  I  take  occafion,  from 
their  being  unwarily  inconfiftent  with  themfelves^ 
to  fpeak  of  them  as  deceivers  that  arc  going  them- 
felves, and  leading  others,  to  the  place  of  cndlefs 
deftrudlion. 

Another   thing  I  defire  may  be  previoufly 
taken  notice  of  is,  that  finners,  tho'  deftitute  of 
the  faith  that  is  juftifying,  have  yet  other  prin- 
ciples 


in  which  Faith  is  obtained.       203 

ciples  in  their  nature,  that  are  capable  of  giving 
rife  to  a  great  variety  of  adions,  both  inward  and 
outward  j  and  this,  as  it  refpcds   religion,  and 
the  falvation  of  their  fouls.     As  intelligent  moral 
beings,  they  aie  endowed  not  only  with  percep- 
tive powers,  rendering  them  capable  of  admiting 
ideas  into  their  minds,  the  original  materials  of 
all  knowledge  ;  they  are  endowed  not  only  with 
the  faculty   of  retaining  thefe  ideas  there,  of  at- 
tending to  them,  of  comparing  them   one   with 
another,  of  judging  of  their  agreement  or  difa- 
greement,and,in  thefe  ways,of  difcoveringa  great 
variety  of  interefting  truths  :  I  fay,  not  only  are 
they  endowed  with  thefe  capacities,  but  with  li- 
berty of  choice,   and   a   power,  in    confequence 
hereof,  of  ading  this  way  or  that,  without  hind- 
rance or  reflraint.     Befides  all  which,  a  variety 
of  different  pafTions  and  affedions  are  planted  in 
their  nature,  rendering  them  capable  of  various 
and  different  emotions,  both  agreable  and  dif- 
agreable,  and  of  being  roufed,  in  confequexHcr  of 
them,  to  determinations  and  purfuits,  as  various 
and  different,  as  the  feelings  in  their  minds  that 
are  the  occafion  of  them.     Nor  has  fin  deftroyed 
any  of  thefe  powers  of  human  nature  •,  tho'  it  has 
greatly  difturbed  the  regularity  of  their  operati- 
ons. I  Sinners,  notwithltanding  all  their  depravity 
and  guilt,  are  ftill  capable  of  thinking,  reafoning, 
confidering,  reflecling  ;  they  are  ftill  capable  of 
chufmg  fome  things  in  preference  to  others,  and 
of  ordering  their  condu6t  conformably  to  fuch 
choice  ;  they  are  ftill  fufceptible  of  all  the  emo- 
tions that  are  fignified  by  love  or  hatred,  joy  or 
grief,  hope  or  fear,  or  any  other  pafTion  or  af- 
fedion  ;  and  of  being  varioufly  excited  to  adlion, 

by 


204     Human  Endeavours  the  way^ 

by  means  of  them.  '  A  large  fund,  you  fee,  is  here 
opened  for  human  endeavours,  from  other  prin^ 
ciples  befides  that  of  faith  which  is  juftifying  •,  and 
confequently  that  finners,  who  have  not  this 
faith,  and  can  do  nothing,  not  fo  much  as  exert 
one  wifh,  or  tho't,  from  this  principle,  may  yet 
do  a  great  deal  from  other  principles  planted  in 
their  nature.  And  thefe  are  the  doings  that  are 
meant  by  thofe  that  are  precedaneous  to  juftifying 
faith,  and  fpoken  of  as  performed  in  order  to  the 
obtainment  of  it. 

There  is  yet  another  thing,  I  would  defire 
might  be  previoufly  remembred,  and  this  is, 
that,  when  I  fpeak  of  what  finners  may  do, 
in  order  to  the  obtainment  of  the  faith  that 
juftifies,  I  would  not  be  underftood  to  mean, 
much  lefs  to  fugged,  as  tho'  they  could  do  any 
thing,  relative  to  this  affair,  without  God.  For 
as  they  derived  all  their  powers  of  operation  from 
him,  fo  are  they  abfolutely  dependant  on  him, 
not  only  for  the  continuance,  but  exercife,  of 
them.  "  In  him  they  live  and  move",  as  it  was 
from  him  that  they  received  their  beings.  Tis 
by  his  influence,  fuftaining  their  powers,  and 
concuring  with  them,  that  they  are  enabled  both 
to  think,  will,  fpeak,  and  do  :  Nor  without  this 
influence  could  they  exert  any  power,  either  of 
their  fouls,  or  bodies.  But  befides  this  genera! 
influence  of  the  firft  caufe  on  all  the  doings  of 
men,  there  is  another  fort  of  influence  of  a  fupe- 
rior  kind,  a  fpiritual  one,  that  is  afforded  even  \.o 
finners,  while  in  an  unjuftified  ftate,  in  relation 
to  the  affairs  of  religion  and  falvation.  It  will 
nor,  I  fuppofe,  be  denied  by  any,  who  profefs  a 
regard  to  the  facred  writings,  that  thofe  who  will 

finally 


in  which  Faith  is  obtained.       205 

finally  perifli  may  yet  be  favored  with  the  common 
illuminations,  and  ordinary  afliftances,  of  the 
fpirit  of  grace.  God  ft  rove  more  than  a  hun- 
dred years  by  his  Spirit  with  the  old  world  •,  tho' 
he  afterwards  deftroyed  them  for  corrupting 
themfelves,  in  oppofition  to  the  ftrivings  of  his 
Spirit  with  them.  And  there  are  thoufands  in 
the  chriftian  world,  who  will  be  "  hurt  of  the 
fecond  death*',  notwithftanding  the  ftrivings  of 
God's  Spirit  with  them,  in  confequence  of  which 
they  may  have  been  under  convidtions,  awaken- 
ings, enlightnings,  and  perhaps  imagined  joys 
of  the  holy  Ghoft  There  is  certainly  a  common 
influence  of  the  Spirit  of  God,  which  finners  may 
be  the  fubjeds  of,  while  deftitute  of  the  faith 
that  is  faving.  Whenever  therefore  I  fpeak  of 
what  finners  may  do  in  order  to  this  faith,  I  would 
be  underftood  to  mean,  not  what  they  may  do,  in 
their  own  ftrength,  under  the  general  concurence 
of  God  with  their  natural  powers  ;  but  what  they 
may  do  with- the  concuring  influence  of  the  Spirit 
of  grace,  which  may  be,  and  adually  is,  afforded 
to  them.  Thefe  are  the  doings  I  mtend.  Ac- 
cordingly, way  being  made  herefor,  I  go  on  to 
declare  what  thefe  doings  are  :  Nor  ftiail  I  think 
it  impertinent,  if  I  am  a  httle  particular  in  point- 
ing them  out.     Let  it  then  be  faid. 

They  may,  by  exerting  their  powers  of  reafon 
and  underftanding,  under  the  advantages  they 
are  favored  with,  be  fo  far  perfuaded  of  the  ex- 
iftence  and  perfedions  of  God,  as  to  be  left  in- 
excufeable  if  they  don't  do  honor  to  him.  Thus 
much  we  are  taught  by  an  infpired  apoftle,  who 
fays,  ''  that  the  invifible  things  of  God,  from  the 
creation  of  the  world,  are  clearly  feen,  being  un- 
derftood 


2o6    Human  'Endeavours  the  way^ 

derftood  by  the  ibings  that  are  made,  even  his  eter- 
nal power  and  Gedhead  :  So  that  they  (the  heathen 
nations)  are  without  excufe,  becaufe,  when  they 
knew  God,  they  glorified  him  not  as  God".  * 

They  may  likcwife  fo  employ  their  natural 
faculties  as  to  difcern  a  difference  between  moral 
good  and  evil ;  or,  what  means  the  fame  thing,  be- 
tween virtue  and  vice,  between  what  is  commanded 
and  what  is  forbidden  by  the  natural  law  of  God. 
This,  the  fame  divine  writer  very  evidently  inti- 
mates, when  he  fpeaks  of  the  Gentiles,  *'  who  have 
not  the  revealed  law  of  God",  as  *'  doing  by  nature 
the  things  contained  in  this  law",  and  as  being  *'  a 
law  to  themfelves",  tho*  they  *'  have  not  this  writ- 
ten law",  f 

And  as  they  may,  by  the  exercife  of  their  intei- 1, 
le£lual  powers,  perceive  a  real  difference  in  thcr 
nature  of  a£^ions  as  virtuous  or  vicious,  fo  may  they, 
in  like  manner,  become  convinced  in  their  confci- 
ences  of  the  obligations  they  are  under  to  chufc  and 
purfue  the  former,  rather  than  the  latter  ;  and  be 
bro't  to  view  themfelves  as  liable  to  the  righteous 
refentments  of  God,  wherein  they  fail  of  doing  fo. 
To  this  purpofe  are  thofe  words»  in  the  epiftle  te 
the  Romans,  in  which  the  apoftle  Paul,  fpeaking 
of  the  Gentiles,  and  their  grofs  immoralities,  in  vio- 
lation of  the  law  of  nature,  fays,  '*  they  do  them" 
themfelves.  '*  and  take  pleafure  in  them  that  do 
them",  while,  at  the  fame  time,  "  they  know  the 
judgment  of  God,  and  that  they  that  commit  fuch 
thincs  are  worthy  of  death".  iJ 

They 
*  Rom.   I.  21,  21.  t  Rom.  2.  14. 

[I  Rom,  I.  2^« 


in  which  Faith  is  obtained,       207 

They  may  alfo.by  ufing  their  implanted  powers, 
be  led  into  a  perfuafion  of  the  immortality  of  their 
fouls,  a  future  ftate  of  retribution,  and  their  ob- 
noxioufnefs  to  punifhment  in  that  ftate,  having  been 
(inners  againft  the  *'  law  of  their  minds",  which  is 
the  law  of  God  ;  yea,  in  confequence  of  this  per- 
fuafion, they  may,  being  moved  with  fear,  earnedly 
inquire,  what  they  fliall  do  to  efcape  this  wrath 
of  God,  they  are  fenfible  they  are  expofed  to? 
This  is  evident  from  the  fore-bodings  of  vengeance 
in  the  confcicnces  of  many  among  the  heathen,  and 
the  various  methods  they  have  taken  to  appeafe 
their  gods,  and  avoid  their  angry  refentments. 

And  as  they  may,by  care,in  the  exercife  of  their 
reafon,  under  the  common  bleffing  of  God,  be  per- 
fuaded  of  the  truth  of  natural  religion,  fo  may 
they,  by  like  care,  in  the  ufe  of  the  fame  faculty, 
under  the  ordinary  influence  of  heaven,  become 
believers  in  revelation  ;  what  I  here  mean  is,  fuch 
believers  as  multitudes  were,  in  the  days  of  Mofes 
and  the  prophets,  of  Jefus  Chrift  and  his  apoftles; 
who,  tho'  they  were  really  believers,  and  did  a 
great  deal  from  the  faith  they  were  pofiefled  of, 
were  yet  deftitute  of  that  faith  which  is  unto  life. 
The  evidences  in  proof  of  revelation  lie  open  to  in- 
quiry by  all,who  are  favored  with  the  knowledge  of 
them.  And  finners,  who  are  thus  favored,  may, 
if  they  pleafe,  attend  to  them,  and  examine  them 
with  a  becoming  care  and  diligence.  And  they  will 
be  under  great  advantage  thus  to  do,  if  they  have 
had  excited  in  them  a  fenfe  of  guilt  and  danger,  by 
the  truths  of  natural  religion.  Their  minds  will  now 
be  prepared  to  take  thefe  proofs  into  their  ferious 
confideration,  and  to  deliberate  upon  them  as  mat- 
ters 


2oS      Human  Endeavoun  the  ivay^ 

ters  in  which  they  are  nearly  and  awfully  concern- 
ed. And  if  they  thus  attend  to,  and  examine  them, 
ihey  may,  under  the  illuminating  influences  of  the 
Spirit  t  .at  are  common,  become  pofTeft  of  a  real 
faith  in  revelation,  if  it  fhould  not  be  the  faith  that 
is  faving  ;  and  it  may  difcover  its  real  being  in  them, 
by  the  influence  it  has  upon  them.  It  may  put 
them  upon  doing  many  things,  they  would  not 
otherwife  have  tho't  of  doing  ;  yea,  it  may  flrong- 
ly  operate  on  their  paflions  and  affeftions,  and  in 
this  way  excite  them  to  great  zeal,  diligence  andi 
adivity  in  their  endeavours  to  be  faved. 

I  They  may,  in  confequcnce  of  their  faith  in  re- 
velation, tho'  a  faith  fliort  of  that  v/hich  is  juftify- 
ing,  be  led,  under  the  common  guidance  of  the 
Spirit,  to  fee  the  finfulnefs  of  fin;}  and  the  amazing 
danger  it  expofes  the  (inner  to,  in  a  much  ftronger 
light  than  by  their  faith  in  natural  religion  ;  and 
this  may  give  a  more  thorow  alarm  to  their  confci- 
ences,awakening  rheir  fears,  and  putting  them  upon 
inquiring,  with  more  anxious  (biiicitude,  *'  what 
fhali  we  do  to  be  faved.'*  ? 

They  may,  in  confequence  of  this  faith,  efpeci- 
ally  in  this  awakened  ftaie  of  mind,  heartily  grievC 
for  their  pafl  commillion'^  of  fin,  and  carefully  en- 
deavour to  be  no  more  chargeable  with  fuch  com- 
miflions  for  the  future.  They  may  avoid  the  places 
and  company  that  were  heretofore  the  occafion  of 
their  being  "  drawn  aflde  and  enticed".  They 
may  watch  againll  temptation,  and  keep  upon 
their  guard  fo  as  to  "  efcape  the  pollutions  of  the 
world'*,  and  to  a  degree  that  fiiall  engage  the  at- 
tention of  thofc  acquainted  with  them. 

They 


in  which  Faith  is  obtained.     209 

They  may  alfo,  in  confequence  of  this  faith, 
take  up  the  pradice  of  formerly  negleded  duties,! 
and  may  pradife  them,  not  only  with  external  de- 
corum, but  with  a  ferious  folemn  frame  of  mind  ; 
as  being  inwardly  and  greatly  concerned  about; 
the  affairs  of  religion  and  another  world. 

They  may  (to  come  to  inflances  here)  engage 
in  the  duty  of  reading  God's  word  ;  and  they  may 
perform  it  daily,  and  with  fuch  care,  diligence 
and  attention,  as  to  become  pofTefTed  of  a  clear 
do6lrinal  knowledge  of  its  truths ;  yea,  they  may 
attain  to  fuch  a  knowledge  of  thefe  truths,  as  to 
have  excited  in  them  an  earned  follicitude  to  be 
formed  by  them,  under  the  enlightening  influen- 
ces of  the  good  Spirit,  to  a  rneetnefs  for  the  in-' 
heritance  of  the  fanftified  by  faith  in  Jefus  Chrift. 

^They  may  employ  their  minds  in  religious 
mediration,' taking  off  their  tho'ts  from  the  world, 
the  vanities,  the  gaities,  the  amufements,  the  plea- 
fures,  the  riches  and  honors  of  it  ;  and  fixing 
them  on  thofe  invifible  objeds  that  are  adapted 
to  foften  their  hearts,  roufe  their  confciences, 
warm  their  affedions,  enliven  their  pafTioils,  ani-  c 
mate  their  refolutions,  and  preferve  in  them  that 
tendernefs  of  fpirit,  with  reference  to  the  things 
of  God  and  falvation,  without  which  they  will 
foon  become  tho'tlefs  and  fecure,  the  moil  dai)? 
gerous  flate  they  can  be  in. 


They  may  attend  the  inflitutions  of  chrifliani- 

ty,^  and    may   do   it,  not   meerly  becaufe  it   is 

tne  faihion  to  do  fo,  and  it  might  be  difreputa- 

ble  practically  to  difpife  them  by  an  habitual  neg- 

P  lea 


2 10     Human  Endeavours  the  way^ 

led  of  them,  but  with  a  real  view  to  be  profited 
by  them  in  the  religious  fenfe  ;  at  the  fame  time, 
hoping  and  wifhing  to  meet  with  that  which  may, 
by  the  blefllng  of  God,  prove  beneficial  to  their 
fouls. 

They  may,  in  fpecial,  be  much  in  prayer  to 
the  God  and  father  of  our  Lord  Jefus  Chrift,  the 
father  of  mercies,  and  God  of  all  grace  ;  and 
they  may  pray  to  him,  really  believing  that  he 
may,  thro'  Chrift,  fhew  favor  to  fuch  fmners  as 
they  are,  however  unworthy  of  his  notice,  how- 
ever deferving  of  his  righteous  difpleafure.  And 
they  may  continue  in  prayer  •,  praying  with  great 
fervency,  importunity  and  perfcverance,  as  thofe 
that  are  in  real  good  earheft.  And,  as  the  divine 
Spirit  is  the  great  agent  in  preparing  finners 
for  the  redemption  by  Jefus  Chrift,  they  may  be 
humbly  urgent  in  their  application  to  the  throne 
of  mercy  for  the  holy  Ghoft  ;  to  give  them  that 
view  of  the  truth  in  its  divmity  and  glory,  with- 
out which  they  will  never  be  the  fubje6ts  of  the 
faith  which  is  "  unto  life".  And  they  may  pray 
for  this  enlightening  influence  of  the  Spirit,  as 
bemg  deeply  fenfible  of  the  need  they  ftand  in  of 
it,  and  that  without  it  they  ftiall  not  fee  the  truth 
fo  as  to  believe  it  to  falvation. 

Thus  finners,  tho'  deftitute,  as  yet,  of  faving 
faith,  may  do  a  great  many  things  in  religion, 
from  orher,  and  lower  principles.  And,  I  may 
add,  their  doings  of  this  fort  may  be  fo  like  the 
doings  that  proceed  from  the  faith,  by  which 
*'  the  juft  do  live",  that  there  may  be  no  vifible 
difference  between  them  \  yea,  the  various  af- 

feftions 


/;;  which  Faith  is  obtained*        2 1 1 

fedions  of  their  fouls,  their  love,  iheir  joy,  their 
grief,  their  hatred,  their  fhame,  their  hope,  ihcir 
fear,  may  be  fet  into  motion,  and  the  appea-  ance 
of  it  may  fo  nearly  relemble  the  working  of  rhe 
fame  affedions  m  thofe,  who  are  the  difciplcs  of 
Chrift  in  deed  and  in  truth,  that  it  may  nor  be 
eafy,  if  poflible,  for  by-ftanders  to  diftinguiili  be- 
tween them. 

And  need  I  now  fay,  that  finners  ought  to  do 
thefe  things  ?  Their  obligation  is  inieperably 
conneded  wirh  their  capacity,  and  all  alo'  g  keeps 
pace  with  it.  If  they  are  capable  of  doing,  they 
are  bound  to  do,  and  in  every  inftance  to  which 
their  capacity  extends.  And  herein  indeed  will 
lie  their  guilt,  and  the  aggravation  of  it,  if  they 
continue  in  unbelief;  not  that  they  did  not,  by 
their  own  power,  work  faith  in  tbemfclves  ;  but 
that  they  did  not  dp  what  thiy  mjght  have  done, 
were  endowed  with  a  capacity,  and  placed  under 
advantages,  to  do.  And  m  this  view  of  their 
cafe,  they  will  be  left  v/irhout  all  excufe.  They 
ipuft  {land  fpeechlefs  before  the  throne  of  judg- 
ment ;  and  when  fentence  of  condemnation  is 
pronounced  againft  them,  it  muft  be  acknow- 
Jeged  to  be  jult  by  all  angels  and  men, 

Tis  true,  they  can  neither  abftain  from  fin,  nor 
pra^tife  duty,  from  a  principle  of  faving  faith,  not 
being  endowed  with  it ;  but,  as  they  can  do  both, 
from  other  principles,  tho'  of  an  inferior  kind, 
ihall  they  not  do  what  they  can  do  ?  Are  they 
not  obliged  to  this  ?  Is  it  not  the  reafonable  ex- 
pedation  of  God,  and  our  Lord  Jefus  Chrift? 
Tis  certainly  fit  they  (hould  avoid  all  ads  of  his 
?  2  withiij 


2 1 2     Human  Endeavours  the  way^ 

within  their  power,  tho'  the  motives  prompting 
them  hereto  Ihould  not  be  thofe  ''  fpiritual"  ones, 
that  influence  thofe  that  are  "  in  Chrift  Jefus". 
Should  they  ceafe  from  doing  evil  thro'fear  of  that 
"  indigation  and  wrath,  which  God  has  revealed 
from  heaven  againft  all  ungodlinefs  and  nnrigh- 
teoufnefs  of  men",  they  would,  without  all  con- 
troverfy,  ad  a  more  rational  part,  than  if  they 
went  on  rmning,without  reftraintfrom  thefe  "ter- 
rors of  the  Lord".  Nay,  may  I  not  fay,  that  they 
would  adt  from  a  "  good  principle",  tho'  net  the 
beft  and  high  eft,  fhould  they,  being  "  moved 
with  fear",  make  it  their  earneft  endeavour  to 
abftain  from  even  "  the  appearance  of  evil"  ? 
The  apoftle  Paul  tho't  this  a  "  good  principle", 
tho'  not  the  beft  -,  otherwife,  he  would  not  have 
*'  perfuaded  men  by  the  terrors  of  the  Lord". 
If  it  was  reafonablc  in  him  to  "  perfuade  them 
by  thefe  terrors",  it  muft  be  equally  reafonable 
in  them  to  be  perfuaded  by  them.  And  where- 
in finners  are  wro't  upon,  by  any  confiderations 
proper  to  work  upon  reafonable  creatures,  to 
forlake  their  evil  ways,  the  principles  they  are  in- 
fluenced by  are  "  good  in  themfelves",  tho  they 
ftiould  fall  fliort  of  thofe  that  are  peculiar  to  jufti- 
fied  believers.  To  be  fure,  tis  infinitely  better, 
they  fliould  avoid  fin  from  thefe  prmciples,  than 
that  they  fliould  go  on  in  the  practice  of  it  ;  bet- 
ter in  itfelf,  better  for  them,  better  for  the  world  : 
And  it  would  be  more  for  the  honor  of  God,  and 
the  intereft  of  religion. 

And  tis,  in  like  manner,    reafonable   and  fit, 
that  men  fhould  be  earneft  and  diligent  in  their 
endeavours  to  do  their  duty,  from  the  beft  prin- 
ciples 


in  which  Faith  is  obtained.       21 3 

ciples  they  are  endowed  with,  tho'  they  fliould 
come  Ihort  of  thofe  "  fpirituar  ones  that  are  the 
nobleft.  They  may  be  excited  to  thefe  endea- 
vours, from  the  fame  motives  that  excite  them  to 
avoid  fin  ;  fome  of  which  are  "  good  in  therh- 
felves",  tho'  not  of  the  higheft  kind.  And  will 
they  not  be  altogether  inexcufable,  if  they  don't, 
from  thefe  principles,  endeavour  to  do  their  duty  ? 
Is  it  not  far  more  reafonable,  they  fhould  do  the 
beft  they  can,  from  thefe  principles,  than  that 
they  (hould  live  in  the  total  negledl  of  their  duty.* 
P  3  .        Tis 

*  Some  it  may  be,  will  fay,  they  had  better  live  in  the 
omiffion  of  duty  ;  they  had  better  not  pray,  or  me- 
ditate, or  read,  or  hear  God's  holy  word,  or  attend 
on  any  of  the  inftitutions  of  the  chriftian  religion, 
unlefs  they  can  perform  thefe  duties  in  that  "  fpiritual 
manner'%  and  in  the  exercife  of  thefe  "  fuperior 
principles",  which  are  peculiar  to  the  fubjeds  of 
«'  like  precious  faith"  with  thofe,  who  are  "  in  Chrift 
Jefus".  The  anfwer  is,  what  is  this,  in  true  purport, 
but  to  fay,  that  tis  better  for  men,  who  are"  reafona- 
ble" creatures,  not  to  a£t  ''  rationally",  unlefs  they 
can,  at  the  fame  time,  a6t  "  fpiritually",  as  true 
chriftians,  believers  unto  life  ?  What  is  it,  in  reality 
of  conftru^tion,  but  to  fay,  that  tis  beft,  moft  fit  and 
right,  not  to  obey  the  "  dictates  of  reafon",  not  to 
hearken  to  the  "  voice  of  confcience",  vv^hich  is  the 
voice  of  God,  unlefs  it  be  done  upon  the  higheft  and 
nobleft,  that  is,  truly  chriftian  principles  ?  What  is 
it,  in  juft  confequence,  but  to  fay,  that  the  total 
neglect  of  what  ought  to  be  done  is  preferable  to  the 
doing  of  it,  unlefs  it  be  done  in  a  truly  gracious  man- 
ner ?  And  what  will  follow  upon  this  principle  ? 
It  will  unavoidably  follow  herefrom,  that  rebellion 
againft  the  authority  of  God,  difobedience  to,  and 
contempt  of,  his  commands,  are  rather  to  be  chofen 
than  the  higheft  regard  we  can  pay  to  them  "  merely 
as  reafonable"  creatures.     It   v/ill    likewife  follow 

herefrom. 


214     Human  Endeavour  $  the  'way^ 

Tis  certainly  better  to  exprefs  a  regard  to  the 
diuy  i.ti'iy  owt  boch  to  God  and  man,  tho'  they 
Ihjuld  .iO  It  try  in  no  higher  a  principle  than  thq 
"  fear  ot  heli",  than  that  they  (hould  carelefly  and 
habiiuaily  neglect  it  in  diiregard  of  this  awful 
place  of  punifhaienc. 

But 
herefrom,  that  idlenefs,  dping  nothing,  would  be 
better,  in  the  religious  fenfe,  than  induftry  and  dili- 
gence, in  the  common  buiflnefs  of  life,  where,  thr©* 
want  of  a  principle  of  'f  favmg  faith",  we  could  ex-^ 
crcife  this  diligence,  not  "  fpiritually",  but  in  a 
*'  rational'  way  only.  But  whoever  made  it  an  ob- 
jedlion  agaii>ft  plowing,  or  merchandifing,  or  follow- 
in^  any  of  the  occijpations  of  life,  that  he  could  not 
herein  a  (ft  from  a  principle  of''  true  faith  in  Chrift'*, 
tho'  he  might  upon  the  higheft  motives  that  were 
^  meerly  rational".  0.»e  would  fcarce  think  a  man 
ferjousj  ihouid  he  plead  thus.  And  yet,  the  abfurdity 
istqialiy  glaring  in  matters  pertaining  to  religion 
and  another  world.  Tis  really  a  grofs  impofition 
men  put  upon  hcmfelves,  when  thty  fay,  pr  think, 
they  had  better  fit  ftill,  and  do  nothing,  than  engage 
in  the  performance  of  the  duties  of  piety,  unlcfs  they 
are  previoufly  the  fubje6i:s  of  the  ^*  faith  by  which  the 
juft  do  live".  They  are  "  reafonable  creatures",  if 
they  an't  *'  true  believers".  And  ought  they  not  to 
a6t  up  to  their  charader  as  fuch,  by  adding  conforma- 
bly to  fuch  "  rational  principles*'  as  they  are  endowed 
with  ?  Can  any  thing  be  more  unaccountably  abfurd, 
and  ftrange,  than  that  reafonable  creatures  (hould  ob- 
ject: againfl  doin^^  their  duty  as  well  as  they  can,  be- 
caufe  they  can't  do  it  in  the  bcft  manner  ?  Efpecially, 
fmce  if  they  don  t  do  it,  they  muft  live  in  neglect  of 
God,  and  open  contempt  of  his  laws  and  government, 
and  hereby  run  the  hazard  of  expofmg  themfelves  to 
the  higheft  degrees  of  his  difpleafure.  The  truth  is^ 
*'  rational"  principles  are  good  ones,  tho'  not  thofc 
«'  fpiritual"  ones  that  are  the  befV.  And  tis  betterj 
upon  all  accounts,  more  for  our  own  good,  and  God's 

honor. 


in^hich  Faith  is  obtained.      215 

But  what  makes  thefe  endeavours  of  finners 
moft  of  all  reafonable,  and  fit,  is  the  confidera- 
tion,  that  they  may,  of  the  mercy  of  God,  thro* 
Jefus  Chriil,  tvirn  out,  in  the  end,  to  their  fpiri- 
tual  and  everlafting  advantage.  And  this  leads 
me  to  fay,— • 


honor,  that  we  fliould  engage  in  duty,  and  perforni 
it,  from  thefe  principles,  in  the  bcft  manner  we  can, 
than  that  we  fhould  live  in  the  perpetual  negled  of 
it,  for  want  of  that «  gofpel-principle",  which  is  more 
aoble  and  i]piritual>  true  faith  in  Jefus  Chrift, 


SERMON 


ai6     Human  Endeavpurs  the  way^ 


SERMON   IX. 


IN  the  laft  place,  that  tis  "  ordinarily"  in  con- 
curence  with  "  thefe  endeavours"  of  finners, 
thatGod  beftows  hisSpirit  to  "begin",as  well 
as  carry  on, the  work  of  faith  in  their  hearts.  He 
does  not  exert  his  influence  to  this  faving  pur- 
pofe,  fo  as  to  fuperfede,  or  fet  afide,  all  previa 
bus  preparation,  in  the  ufe  of  means  and  endea- 
vours. If  he  has  done  thus  in  here  and  there  a 
firigle  inftance,  fuch  rare  cafes  ought  not  to  be 
made  the  (landard  of  his  condudb  in  this  matter. 
Tis  not  the  way  in  which  he  "  ordinarily"  pro- 
ceeds.   , 

And  for  the  proof  of  this,  I  may  appeal  to  the 
experience  of  thofe^  who  have"  obtained  like 
precious  faith'^  with  the  primitive  difciples  of 
Chrift,  and  are  clearly  fatisfied  of  it  by  its  having 
formed  them  into  new  men,  and  difpofed  and 
enabled  them  to  all  chriftian  labors  of  love,  and 
works  of  piety  and  righteoufnefs. 

Some  of  you,  it  may  be,  were  going  on  in  a 
courfe  of  fin,  tho'tlefs  of  God,  and  unconcerned 
afopup  ^he  grc^t  affairs  of  religion  and  another 
i !.  .    ,.  . ,  world. 


h  which  Faith  is  obtained,        2 1  7 

world,  when,  by  fome  awakening  providence,  or 
feafonable  word  of  truth,  you  were  roufed  to  feri- 
ous  felf-refledion.     But,   after  this,  and   before 
you  had  reafon  to   account  yourfelves  believers 
unto  life,  were  you   not  forely  prefied  in   your 
minds,  from  a  fenfe  of  fin  and  guilt  ?   Were  you 
not  herefrom  conftrained  to  come  to  a  ftop  in  this 
or  the  other  vicious  courfe  ?  Were  you  not  ex- 
cited to  take  up  the  pradice  of  this  and  that  neg- 
le6led  duty  ?  Could  you  be  eafy  without  fearch- 
ing  the  fcriptures,  in  which  you  might  find   the 
words  of  eternal  life  ?  Could  you  let  flip  favor- 
able opportunities  for  prayer  to  the  God,  who 
feeth  in  fecret  ?  Could  you  avoid  being  prefent 
at  thofe  places,  where  you  might  be  inftrudled  in 
the  things  pertaining  to  the  kingdom   of  God, 
and  of  Chrifl:  ? — And  are  you  not  able  to  fay,  at 
fuch  or  fgch  a  time,  while  confulting  the  facred 
books  of  revelation,  or  pouring  out  your  fouls  in 
fervent  prayer  to  the  God  of  all  grace,  or  employ- 
ing your  minds  in  meditation  on  the  invifible  ob- 
jeds  of  the  eternal  world,  or  giving  your  earneft 
attention  to  fome  fuitable  truths  bro't  to  you  in 
the  difpenfation  of  the  word,  you  had  fuch  a  view 
of  God,  of  Chrift,  of  yourfelves  ;  you  had    fuch 
a  fight  of  the  divinity,  the  glory  and  importance 
of  revealed  truths,  as  leads  you  to  think  the  work 
of  faith  was  then  wro't  in  you  with  power  ?  Efpe- 
cially,  as,  from  this  time,  you  have  been  enabled 
to  walk,  in  fome  good  rneafure,  '*  worthy  of  the 
Lord  Jefus  unto  all  pleafing",  and  of  the  God  and 
father  of  our  Lord  Jefus  Chrift,  who  has  thus 
called  you  into  his  kingdom. 

'"  ^  It 


2 1 8     Human  Endeavours  the  way^ 

It  may  be,  as  to  others  of  you,  the  fame  work 
has  been  wro't  in  you,  tho'  not  in  the  fame  per- 
ceptible way.  You  have  been  concerned  about 
your  fouls, and  their  eternal  well-being  -,  you  have 
feen  yourfelves  to  be  fmners,  and,  as  fuch,  liable 
to  divine  wrath  -,  you  have  feen  that  there  is  no 
help  for  you,  but  by  grace  thro'  Chrifl  •,  you  have 
fought  the  favor  of  God,  thro*  him  who  has  been 
the  "  propitiation  for  fin",  and  have  often  done 
it,  and  with  fervency  and  importunity  ;  you  have 
waited  upon  God  in  the  ufe  of  all  appointed 
means,  and  have  waited  upon  him  ferioufly  and 
earneftly  ;  wifhing  and  hoping  for  a  blefilng  : 
And  you  are  at  length  able  to  fay,  one  and  ano- 
ther of  you,  "  whereas  I  was  once  blind,  1  now 
fee".  The  truths  of  revelation  have  appeared  to 
me  in  fuch  a  light,  have  fo  moved  my  heart,  have 
fo  influenced  my  confcience,  have  fo  bowed  my 
will,  have  fo  turned  the  current  of  my  afl^edlions, 
and  have  become  fuch  a  fpring  of  adion  in  me, 
in  conformity  to  the  revealed  rule  of  duty,  that 
I  can't  but  hope  I  am  poffefled  of  that  faith  in 
Jefus  Chrift,  which  will  finally  iflue  in  "  lalvation 
with  eternal  glory". 

1  DOUBT  not,  I  have  here  defcribed  "  the  way", 
in  which  fome  of  you  that  hear  me,&many  others, 
have,  under  the  agency  of  the  divme  Spirit,  been 
bro't  into  the  life  of  God,  and  a  ftatc  of  accept- 
ance with  him  thro'  Jefus  the  Savior.  And  tis 
the  "  common  way"  in  which  the  wo-k  of  God  is 
begun  in  thofe,  who  effedually  believe  ♦,  unlefs 
we  fhould  except  ibme,  who  might  have  been 
favingly  taught  of  God  fo  early  in  life,  that  they 
know  not  how  they  JDecame  the  fubjeds  of"  un- 

feigned 


m  which  Faith  is  obtained^       iig 

feigned  f^ith"  -,  tho'  they  are  well  affured  it  reaU 
ly  ''  dwells  in  them*'. 

And  the  fcriptqre  accords  with  experience  in 
pointing  this  out,  as  the  "  ordinary  way"  of  thq 
Spirit,  in  making  men  partakers  of  the  grace  of 
God  in  truth. 

The  Ellas,  whofe  coming  was  to  precede  the 
coming  of  the  MefTiah,  is  fpoken  of  by  the  pro- 
phet Maiachi,  in  thole  words,  '*  behold,  I  will 
fend  my  meffenger,  and  he  (hall  prepare  the  way 
before  me^'.*  John  Baptifl  was  "  this  Elias  which 
was  to  come",  f  And  our  Savior,  fpeaking  of 
him,  calls  him  "  a  prophet,  and  more  than  a  pro- 
phet" ;  adding  this  as  the  reafon  of  fo  honorable 
a  teftimqny  concerning  him,  ''  for  this  is  he  of 
whom  it  is  written,  behold,  I  fend  my  meffenger 
before  my  face,  which  (hall  prepare  thy  way  be- 
fore thee".  J  The  language  here  ufed  evidently 
alludes  to  Harbingers,  and  fuch  otherMeffengers, 
as  were  employed,  upon  the  journeyings  of  prin- 
ces, to  take  care  to  level  the  ways,  and  remove 
all  obftrudlions  that  might  incommode  their 
paffmg  along,  or  render  it  lefs  convenient.  In 
analogy  herewith,  John's  buifinefs,  as  theMeffiah's 
harbinger,  was,  not  only  to  give  notice  of  his  ap- 
proaching advent,  but  to  prepare  the  way  for  it 
by  removing  obftacles,  and  begeting  in  finners  a 
difpofition  fuited  to  the  defign  of  it,  and  that 
might  tend  to  put  them  in  a  readinefs  to  hearken 
to  his  dodrinc.  And  this  he  did,  at  leaft  in  part, 
by  roufiilg  them  to  a  fenfe  of  danger,  that,  being 
"  moved  with  fear",  they  might  endeavour   to 

avoid 
g*  Mai.  30  u    t  Matth,  11.  14.    J  Matth.  11.  9,1c. 


2  20     Human  Endeavours  the  way^ 

avoid  it.  That  was  the  fpirit  of  his  preaching, 
at  lead  to  feme  of  his  hearers,  "  who  hath  warned 
you  to  flee  from  the  wrath  to  come  ?  Bring  forth 
fruits  meet  for  repentance. — The  ax  is  laid  to 
the  root  of  the  trees  ,  therefore  every  tree,  which 
bringeth  not  forth  good  fruit,  is  hewn  down  and 
caft  into  the  fire.  I  indeed  baptife  you  with 
water  unto  repentance  •,  but  he  thatcometh  after 
me  is  mightier  than  I, — whofe  fan  is  in  his  hand, 
and  he  will  throughly  purge  his  floor,  and  gather 
his  wheat  into  his  garner  \  but  he  will  burn  up 
the  chaff  with  unquenchable  fire".  *  But,  if  all 
previous  preparation  was  ufelefs,  why  was  John 
lent  to  make  it  ?  If  it  were  to  no  purpofe,  that 
finners  ftiould  feel  their  expofednefs  to  wrath,  or 
endeavour  to  efcape  it,  why  was  he  fo  earneit 
in  addreflTmg  to  their  fears,  and  warning  them  to 
flee  from  it  ^  If  it  were  as  likely  they  fliould  ob- 
tain faith  in  Chrifl:,  without  perceiving  the  mifery 
of  their  prefent  condition,  as  by  being  in  an  a- 
weakened  fl:ate  of  mind,  difcovering  to  them  their 
abfolute  need  of  a  Savior,  why  all  this  expence 
of  labor  to  excite  in  their  minds  a  fenfe  of  fin  and 
guilt  ?  It  mufl  furely  be  of  fome  fervice,  in  order 
to  faith  in  Chrifl,  to  have  produced  in  us  fuch  a 
perception  of  our  perifliing  circumflances,  as  may 
dirpoie  us  to  look  out  for  help  :  Otherwife,  it 
will  be  difficult  to  point  out  the  Ipecial  pertmency 
of  John's  office,  as  God's  mefifenger,  "  to  prepare 
the  v/ay"  for  a  reception  of  Chrifl  as  the  Savior 
of  finners. 

And  our  Savior  himfelf  both  began,  and  carri- 
ed on,  his  public  miniflry,  by  ufing  "  means"  to 

prepare 

*  Matth.    3.   7^ 12,  f 


in  which  Faith  is  obtained.       2  2  i 

prepare  his  hearers  for,  and  perfuade  them  to,  a 
cordial  reception  of"  the  truth".  Tis  according- 
ly obfervable,  he  did  not  think  it  enough  ''bare- 
ly to  preach  the  gofpel",  but  called  upon  men  to 
"  believe  it"  ;  at  the  fame  time,  exhibiting  to 
their  view  ''  (uch  evidence"  of  the  divinity  of  his 
miflion,  and  the  truth  of  what  he  taught,  as  was 
naturally  and  powerfully  adapted  to  awaken  their 
attention,  and  difpofe  and  engage  them  to  give 
credit  to  the  meflages  he  delivered  to  them.  No 
one  can  reafonably  doubt  of  this,  who  has  ever 
been  at  the  pains  to  read  the  writings  of  theEvan- 
gelifts.  We  are  there  told  of  the  numerous  mira- 
cles,which  ourLord  wro'tupon  the  fick,  the  lame, 
the  dumb,  the  blind,  the  deaf,  the  pofTcfTed  of  the 
devil,  yea,  upon  the  dead  in  raifing  them  to  life  ; 
and  that  he  performed  thefe  miraculous  works, 
that  men  might  believe  in  him  as  the  MefTiah, 
the  promifed  Savior.  But  what  occafion  was 
there  for  thefe  exertments  of  almighty  power,  if 
no  means  were  to  be  ufed  with  men  in  order  to 
faith  ?  Or  if  their  attending  to  them  was  neither 
their  duty,  nor  "  the  way",  in  which  they  might 
exped  to  be  wro' t  upon  to  believe  ?  Our  Savior 
certainly  had  it  in  view,  by  "  the  miracles,  won- 
ders and  figns,  which  he  did  in  the  midft  of  the 
Jews,  to  approve  himfelf  a  man  of  God  among 
them".  And,  if  he  did  thefe  works  of  wonder 
to  give  credit  to  his.charadleras  one  fent  of  God, 
it  would  be  highly  reproachful  to  him,  either  not 
to  look  upon  them  as  a  well-fited  means  to  anfwer 
this  end,  or  not  to  efleem  it  the  duty  of  thofe, 
who  were  favor'd  with  them,  to  pay  a  due  regard 
to  them  ;  endeavouring,  in  ''  this  way",  to  be- 
\<Con;;e  convinced  of  the  truth  of  his  pretenfions 

and 


222     Human  Endeavours  the  way^ 

and  doftrine.  Had  our  Lord  "  barely  declared 
the  truth,  leaving  it  wholly  with  God  to  make 
converts",  it  might  have  been  tho't,  that  men  had 
nothing  to  do  but  wait  for  the  exeriment  of  his 
power  to  work  faith  in  them.  But  his  conduft 
was  quitCL  the  reverfe  of  this.  BeP^des  "  declar- 
ing the  truth",  he  offered  fuch  evidence  to  con- 
vince his  hearers,that  it  was  the  truth,as  left  them 
not  only  inexcufable,  but  expofed  to  a  heavier  i 
damnation  than  other  men,  if  they  would  not  at- 
tend to  it,  that  they  might  be  convinced  by  it. 
So  he  told  the  people  of  Capernaum,  who  con- 
tinued in  unbelief,  notwilhftanding  "  the  mighty 
works  he  had  done  among  them"  Says  he, to  them,  , 
"  it  fliall  be  more  tolerable  for  the  land  of  Sodom,  ] 
in  the  day  of  judgment,  than  for  you".*  With 
what  pertinency,  I  may  rather  fay,  with  what 
juftice,  could  our  Lord  thus  addrefs  to  thefe 
people,  if,  after  he  had  done  fo  many  wondrous 
works  among  thfm,  to  engage  their  attention, 
and  perfuade  them  to  believe  in  him,  it  was  not 
their  duty  to  exert  ei':her  iheir  wills,  underftand'^ 
ings,  or  any  power  either  of  their  fouls  or  bodies, 
in  order  to  faith  ?  If  it  lay  wholly  with  God, 
without  thefe  means,  or  any  other,  or  any  endea- 
vours of  their's,  to  bellow  it  on  them  ?  Was  it 
true,  that  their  ufing  care  and  diligence  In  feri- 
oufly  and  thoroughly  examining  into  the  force  of 
thefe  proofs  of  our  Lord's  charadler,  with  earned 
prayer  to  the  God  of  all  grace  that  they  might 
be  led  into  a  right  judgment  upon  them,  was  not 
*'  the  way"  to  obtain  faith,  any  more  than  if  they 
fat  ftill  and  did  nothing,  why  are  they  blamed 
for  their  unbelief  ?  What  fhould  make  it  a  dam- 
ning 
*  Matth.  II.  24. 


in  which  Faith  is  obtained.        223 

ning  fin  in  ^hetn  ?  Thefe  are  difficult  queftions, 
and,  as  I  imagine,  impoflible  to  be  anfwered  upon 
the  impleaded  fuppofition.  The  plain  truth  is, 
to  fav,  that  hum^n  endeavours,  in  the  ufe  of 
means,  is  not  "  the  way",  under  the  Spirit's  in- 
fluence, in  order  to  faith,  is  virtually,  and  in  re- 
ality of  fenfe,  to  fay,  that  our  Savior  needlefly  ufed 
means  with  men  that  they  might  become  believ- 
ers •,  that  they  will  not  be  blame-worthy,  (hould 
they  ftupivlly  negleft  to  give  thefe  means  a  feri- 
ous  conlideration  ;  and  that  they  deferve  no 
punifhment,  much  lefs  an  aggravated  one,  for 
any  folly,  or  fin,  they  are  hereby  chargeable  with, 
I  lee  not,  but  thefe  confequences  areftriftlyjuft  ^ 
and  that  even  the  Scribes  and  Pharifees  of  old 
mufl:  ftand  juftified  in  all  their  perverfe  ftubborn- 
nefs,  in  oppofition  to  Chrift  and  his  gofpel,  if  the 
"  only  way'*  to  faith  is  to  wait,  without  any  en- 
deavours, in  the  ufe  of  any  means,  till  we  arc 
made  the  fubjeds  of  it.  The  whole  miniftry  of 
our  Savior  certainly  proceded  upon  the  contrary 
fuppofition,  that  means  are  to  be  ufed  with  men 
in  order  to  faith,  that  men  muft  themfelve^  give 
"  due  attention"  to  thefe  means,  and  that  this  is 
"  the  ordinary  way",  and  the  only  one,  in  which 
they  may  reafonabiy  hope  to  become  believers 
in  chriilianity,  to  the  faving  of  their  fouls. 

And  the  apoftles  contented  themfelves,  no 
more  than  their  mafter  and  Lord»  with  laying 
before  men  the  fimple  truth  of  the  gofpel",  as 
"  the  only  way'*  to  faith.  Befides  "  preaching 
the  truth",  thev  endeavoured  to  do  that  alfo  which 
might  have  a  natu»-alapritude,a  rational  tendency, 
under  the  divine  blefling,  to  beget  faith  in  their 

hearers. 


2  24   Human  Endeavours  the  way^ 

hearers.  When  the  apoftle  Paul  went  Into  a 
fynagogue  at  Theflalonica  to  preach  to  the  Jews, 
he  not  only  declared  *  "that  Jefus  was  theChrift", 
that  he  "  had  fuffered*',  and  "  rofe  again  from 
the  dead"  \  but  "  reafoned  with  them  out  of  the 
fcriptures"  upon  thefe  heads  :  "  Opening",  as 
well  as  "  alltdging,  that  Jefus  was  the  Chrift,  and 
that  he  mud  needs  have  fufFered,  and  rofe  again 
from  the  dead",  -f  And  this  was  "  his  manner", 
the  method  he  ufually  took.  And  furely,  he 
hereby  meant  to  ufe  a  proper  and  well  fuited 
means  to  convince  their  underftandings,  and  per- 
fuade  them  to  believe  the  truth.  But  if  it  did 
not  lie  with  them  to  attend  to  his  reafoning,  and 
confider  his  arguments  ;  or,  if  their  doing  this, 
in  the  bed  manner  they  could,  had  no  tendency 
towards  their  becoming  believers  inChrift,  he  mofb 
certainly  took  a  great  deal  of  pains  for  nothing. 
This  condudt  of  this  apoftle  very  evidently  fhows, 
that  reafoning  with  unbelievers  is  not  only  a  pro- 
per, bqt  the  true  "  fcripture-way",  in  order  to 
their  having  faith.  And  if  fo,  that  confideration, 
attention,  and  a  readinefs  to  receive  convidlion 
upon  good  evidence,  are  fuitable  and  fir,  and  in- 
deed "  the  way"  in  which  the  divine  blefling  may 
be  expelled  :  Otherwile,  'twill  be  hard  to  account 
for  this  behavior  of  the  apoftle  Paul. 
»»       , 

And  Philip,  upon  his  being  driven  away  frona 
Jerulalem,  by  reafon  of  the  perfeCution  that  had 
been  raifed  againft  the  church  there,  not  only 
"  preached  Chri<^"  to  the  city  of  Samaria  ;  \  but 
"  caft  out  unclean  fpirits  out  of  many  that  werp 
poffefTed  with  them,  and  healed  many  that  had 

been 

*  Aas  17.  3.         t  Ver.  2.         %  Aas  8.  %. 


in  which  Faith  is  ohtaimd.       22^ 

been  taken  with  palfies,  ^nd  were  lame".  *  And 
tis  obferveid,  by  che  facred  hiftoriari,  "  that  the 
people,  with  one  accord,  gave  heed  to  thofc  things 
>vhich  Philip  fpake,  bearing  and  feeing  the  miracles 
which  he  did",  \  .  If  thefe  miracles  had  no  rational 
tendency,  no  m.oral  aptitude,  to  awaken  the  con- 
fideration  of  i;hefe  Samaritans,  and  difpofe  them, 
with  grpater  readinefsjto  hearken  to  what  hefaid 
to  them,  why  did  he  work  them  ?  And  why  is 
their  attention,  attributed,  under  God,  to  their 
*' feeing  and  hearing  thein''  ?  He  certainly  did 
more  than  "declare  the  fimple  truth'*.  And 
what  he  tiid  was  evid^iitly  defigried,  by  God,  to 
prepare  their  minds  for  the  jeception  of  the  truth  ; 
which  was  altogether  needlefs,  if  no  previous  pre- 
paration was  m  the  lead  ufeful,  and  it  might  as 
well  have  been  expected,  God  Ihould  have  giveri 
therri  faith  without,  as  with  it. 

.  IM  agreement  with  this  condu.dl  of  Philip,  tis 
obfcrvable,  after  the  apoftles  had  been  com- 
miflioned  to  "go  into  dl  the  world,  arid  preach 
the  gofper*,  that  is,  declare  the  fimple  faving 
truth,  they  received  exprefs  orders  from  Chrilt 
Himfelf  ".  to  tarry  at  Jerufalem  until  they  were 
endued  with  power  from  on  high",:}:  that  is,  with 
power  from  heaven  to  work  miracles.  They  ac- 
cordingly tarried  in  the  cky  of  J^erufalem  •,  and, 
"  on  the  c)ay  of  Pen tecofl", they  were  endued  with 
this  power  :  For  they  v/ere  "  filled  with  the  ho- 
ly Ghod",  and,  in  confequence  hereof,  *'  began 
to  [peak  with  other  tongues",  fp  as  that  ''  devouc 
men  out  of  every  nation  under, heaven  heard  thjem 
fpeak  every  man  in  his  own  language".  §  And 
Q^  what 

*  Vsr.  7.     t  Ver.  6.     :t  Luk.2f  i9.     §  Acfe  2,  >^,5,6- 


2  26     Human  Endeavours  the  way^ 

what  was  the  eflPeft  ?  The  minds  of  many  were 
awakened  to  attention,  and  in  "  this  way"  pre- 
pared to  hearken  to  what  they  had  to  fay.^  Upon 
which,  the  apoitle  Peter  preached  a  long  fermon 
to  them,  wherein  he  not  only  declared,  that  "  that 
fame  Jefus  whom  they  had  crucified,  was  the 
Chrift"  \  but  endeavoured,  by  clear  and  ftrong 
reafoning,  both  from  "  prophefie"  and  "  miri-- 
cles",  to  make  it  beyond  difpute  evident,  that  he 
really  was  fo  ;  as  may  be  feen  at  large  in  the  fe- 
cond  chapter  of  the  Adls.  More  was  here  done 
than  laying  before  the  hearers  "  the  faving  truth". 
Proper  care  was  taken,  and  fuitable  means  ufed, 
both  to  roufe  their  attention,  and  fet  the  evidence 
of  our  Lord's  character  in  a  clear  and  convincing 
point  of  light.  The  apoftles  had  it  in  their  view 
to  make  believers  of  thefe  Jews.  And  "  the  way" 
they  took,  in  order  to  it,  was  not  meerly  to  tell 
them,  that  "  Jefus  was  the  MefTiah"  ;  but  to  ex- 
hibit alfo  fuch  evidence  in  proof  of  it,  as  was 
wifely  and  powerfully  adapted  to  produce  in  their 
minds  a  convidlion  of  this  truth.  And  it  appears, 
from  what  follows,  that  they  took  the  right 
method.  For,  upon  their  giving  fuch  undenia- 
ble proof,  "  that  Jefus  was  both  Chrifb  &  Lord", 
great  numbers  were  fo  "pricked  in  their  hearts", 
as  to  be  put  upon  inquiring,  with  fober  feriouf- 
nefs,  "  what  ftiall  we  do"  .? 

It  may  be  v/ort!i  remarking  here,  tho'  xht 
diftrefTed  ftate  of  mind  thefe  hearers  of  Feter  wtre 
now  in,  (ignified  by  .their  being  "  pricked  in 
their  hearts",  was  owing  to  the  credit  they  gave' 
to  the  "  truth,"  as  preached  by  this  apoflie,  and 
confirmed  with  irrefragable  evidence  ;  yet  no  one 

knows. 


in  which  Faith  is  obtained,       227 

Knows,  or  is  capable  of  knowing,  that  their  faith" 
7ioww2iS  of  thejuitifying  kind.     Tis  true,  "  three 
thoufarid  "  of  thefe  hearers,  upon  being  "  added 
to  the  church,  continued  ftcdfaitly  in  the  apoftle's 
dodbrine  and  fellowfhlpjand  in  breaking  of  bread, 
and  in  prayers^'.*     But  this  they  might  do,  col- 
le<^ively  confiJered  ;  while  yet,  fpeakingof  each 
one  individually,  they  might  not.     Or,  Ihould  ic 
be  fuppofed,  that  every  individual,   conftituting 
this  colledtive  body,  "continued  ftedfaft'',  tis  far 
fnom  being  certain,  or  indeed  fo  much  as  proba- 
ble, that  their  faith,  when    fird  bio'c   under  dif- 
trefs,  was  of  the  faving  kind.     It  might,  under 
the  influence  of  the  Spirit,  if  not  different  from 
their's   who  perifh,  be  productive  of  this  convidli- 
on  ;  they  might  alfo,  in  virtue  of  it,  be  "  added 
to   the   church",  and  "  have  fellowfhip  with  the 
apoftles   in  breaking  of  bread,  and  in  prayers''  ; 
and  further  ftill,  this  faith  of  their's,   tho*  fhort, 
at   prefenr,  of  that  which  is  faving,  might  after- 
wards, under  the  fpecial  illumir.ations  of  the  Spirit,, 
in  their  ufe  of  the  inftitutions  of  chriftianicv,  be- 
coiiie  that  "  faith  by  which  the  juft  do  live",  and 
are  "  continued    ftedfaft".     And   this,  perhaps, 
was  no  uncoTDmon  cafe  in  thofe  primitive  times  -, 
nor  has  it  been  in  other  ages  fmce.     Upon  which, 
it  is  natural  to  obferve  the  propriety  of  their  join- 
ing  in   an  attendance   on  the  inftiLUtions  of  the 
chriftian    religion,  who  have  fo  much  fauh  in  n? 
divine  origin,  as  to  be  herefrom  pi^^rctd    in  their 
minds  from  a  fenfe  of  fin  and  g'jilr,and  put  upon 
inquiring,  "  what  fnali  we  do*'?   I'htry  (I ioii Id,  ir. 
conformity  to  the  pattern  here  fer  us  by  the  apo- 
ille,  be  diredced  lo  be  *^  baptifed  in  the  na^ne  of 
0^2  Jelu.^ 

*  A(5>3  2.  41,  42. 


2  2  8     Human  Endeavours  thb  way^ 

Jefus  Chrlft",  if  they  have  not  been  bapiifed  al- 
ready ;  and  alfo  to  join  in  fellowfiiip  with  chri- 
flians  ••'  in  breaking  of  bread,  and  in  prayers'*^ 
and  in  an  attendance  on  all  the  duties  of  piety. 
If  their  faith  is  not  as  yet  faving,  this  is  a  proper 
means  in  order  to  its  becoming  fo,and,  as  1  ima- 
gine, the  beft  they  can  be  advifed  to. 

I  SHALL  not  think  it  a  neediefs  going 
cut  of  my  v*^ay,  to  take  fome  notice  here,  be- 
fore I  proceed,  of  the  compafiTion  of  Jefus  Chrift 
towards  thofe^  v;ho  had  fo  m.uch  faith  in  natural, 
or  revealed  religion,  or  both,  as  to  be  in  diflrefs 
of  foul  from  a  fenfe  of  fin  and  guilt.  Do  we  ever 
find  him  telling  thiskindofperfons,  their  anxiety 
was  neediefs  ?  There  was  no  need  of  any  fuch 
ibllicitude — Itanfwered  no  purpofe — They  might 
as  ivell  be  without  it — There  was  no  difference  be- 
tween them,  and  the  mbil  carelefs  and  fecure  fin- 
ners  on  this  fide  hell,  as  to  the  likelihood  of  their 
finding  the  faving  iruth.  Far  from  giving  any 
fuch  infinuations,  he  always  treated  them  with 
fingular  tendernefs  ^  diredling  them,  in  the  moft 
endearing  manner,  to  the  only  way  )n  v/hich  they 
could  find  relief. 

Tis  accordingly  obfefvable,thofe  who  "  labor, 
and  are  heavy-laden",  are  particularly  told,  by  the 
merciful  Jefus,  where  to  go  that  they  may  "  find 
reft".*  It  would  give  but  a  poor  jejune  fenfe  to 
his  words,  fliould  we  explain  them  meerly,  or  on- 
ly, of  a  "  reft"  by  the  gofpel  from  thole  ceremo- 
nious rites,  which  were  "  a  yoke"  that  neither 
the  then   jews,  nor  their  fathers,  *'  were  able  to 

bear'^ 

*  Mattb.  II,  28. 


ip,  which  Faith  is  obtained.       2  2.9 

bear'!.  Tis  more  honorable  to  our  Savior  to 
fuppofe,  he  is  here  principally  fpeaking  of  thofe, 
who  labor'd  under  a  ftnfe  of  guil.r,  fuch  a  fenfe 
of  ic  as  filled  their  rninds  with  fears  that  were 
grievouily  burdenfome.  Sinners  therefore,  thac 
have  "only  fo  much  faith"  as  to  be  av/akcn'd  to 
fee,  and  feel,  the  gfeatnefs  of  their  guilt  and  dan- 
ger, are  here  called  upon,  as  it  were  by  name,  tp 
repair  to  Chrift,  in  whom  they  may  find  eafe,  by 
being  freed  from  their  guilt,  and  put  into  a  (latii 
of  fafety  refpeding  another  world.  And  tis  lure- 
]y  an  advantage  to  be  in  this  (late  of  mind,  ra- 
ther than  in  a  (^upid  and  infenfible  one,  if  thore, 
who  have  been  bro't  into  it,  are  particularly  taken 
notice  of  by  the  Savior  of  men,  and  invited  to 
"  go  to  him"  that  they  may  find  reft  unto  their 
i^uls^ 

This  fame  kind  of  hnners,  pointed  out  by  ano- 
ther  meraphor,    are,  in  like  manner,  mercifully 
diredled,  by   Chrift  himfclf,  to  go  to  him  for  the 
fupply  of  their  fpiritual  v/ants.     "  In  the  laft  day, 
the  great  day  of  the  feaft,  Jefus  ftood  and  cried, 
I  faying,  l^  any  man  third,  let  himi  come  to  me 
\  and  drink".  *    "  If  any  man  thirft".     The   per- 
;  fons  here  defcribed  are  thole,  who  are  in  pain  and 
diftrefs,  thro^  anxious  tho'ts  and  cares  about  their 
j!  condition  in  the  future  vv'orld.     The  defcription 
|f  is  certainly  applicable  to  fuch.     Where    there  is 
I  the   wane  of  juftifying   faith,    there  may    be  a 
\  *'  thirft",  rfnd  a  very  ievere  one  too  ;  that  is,   an 
!  uneafy  diflrefTed   ftate  of  mind,  refembling  tha^: 
\  of  the  body   when    a  man  craves  drir>k,  and  is 
\  gready  pained  for  want  of  it.     And  this  kind  of 
CLS  thirfl 


230     Human  Endeavours  the  wajy 

third  is  more  proper  to  Tinners  who  are  not  be- 
lievers tofalvation,  than  tothofe  that  are.  Hence 
that  remark  of  our  Savior,  "  he  that  beiieveth  on 
me  fhall  never  thirft".*  And  again,  "  whoibever 
ckinketh  of  the  water  which  I  (hall  give  him, 
Ihall  never  thiril".  f  This  fpiritual  water,  when 
fpintually  drank  off,  quenches  the  flame  which  be- 
fore occalioned  the  thrift.  Our  Lord  therefore  pro- 
pofes  to  thofe  "  whothirft,  to  come  to  him,  and 
drink",  as  that  which  would  quench  their  thirft, 
that  is,  remove  their  uneafinefs  by  removing  the 
caufe  of  it. 

The  fame  kind  of  finners  ftiilare  chiefly  meant 
by  the  "  broken-hearted  and  bruifed",  for  v/hofe 
relief  our  Savior  feems  particularly  concern'd. 
We  are  told,  that  he  read,  in  the  iynagouge  at 
Nazareth,  thofe  words  of  the  prophet  liaiah,  J 
*'  the  Spirit  of  the  Lord  is  upon  me,  becaufe^ 
he  hath  anointed  me  to  preach  the  gofpel  to  the 
poor,  he  hath  fent  me  to  heal  the  broken-hearted, 
to  preach  deliverance  to  the  captives,  and  reco- 
very of  fight  to  the  blind,  to  fet  at  liberty  them 
that  are  bruifed,  to  preach  the  acceptable  year 
of  the  Lord".  §  L^pon  which,  having  clofcd  the 
book,  he  faid,  ^'  this  day  is  this  I'cripture  fulfllled 
in  your  ears  *'  fl  He  was  the  perfon  poinied  out 
in  this  prophecy  •,  and  it  was  fulfilled  in  his  coming 
upon  this  m.erciful  defign,  among  others,  "  to 
heal  the  broken-hearted",  and  "  to  fet  at  liberty 
them  that  are  bruifed  ?  The  heart  may,  with  all 
propriety,  befaid  to  be  "  broken",  and  "bruifed'^j 
when  in   a  ftate  of  anxious  fear  and  diftrefTing 

concern, 

*  Job.  6.  35.         t  Chap.  4-  H-  t  Chap.  61.  X 

^  Luk/4,   18,  19.         II  Ver.  21. 


in  which  Faith  is  obtained.       23 1 

concern,  from  a  fenfe  of  fin  and  wrath.  And 
this  fcripture,  which  was  fulfilled  by  the  minidry 
of  our  Savior  principally  refpedts  finners,  whofe 
hearts  are,  as  it  were,  broken  and  bruifed  vfith 
painful  fenfations  from  their  expofedneis  to  the 
curfe  of  the  law,  and  the  wrath  of  God.  For 
they  eminently  are  the  perfons,  who  want  to  be 
"  healed  of  their  broken  hearts'*,  and  to  be  "lee 
at  liberty  from  their  fpiritual  bruifes".  This  has 
been  already  dene  for  juftified  believers. — But  to 
leave  this  digreflion,  if  it  Ihould  be  fo  called,  and 
to  go  on, 

Not  only  were  "  means"  ufed  by  our  Savior, 
and  his  apoftles,  with  iinnersas  "  the  way''  in  or- 
der to  faith,  which,  in  the  nature  of  the  thing, 
fuppofes  it  to  be  their  duty  to  pay  a  due  regard 
to  them,  as  they  would  hope  to  be  the  fubjedts 
of  this  faith  ;  but  they  are  reprefented,  in  the 
f acred  books,  as  being  "  more  or  Icfs  prepared", 
in  a  "  better  or  worfe  flate  of  mind",  for  the  re- 
ception of  the  truth,  upon  the  ufe  of  means  with 
them. 

Remarkable  to  this  purpofe  are  thofe  words 
pf  our  Savior  to  the  fori  be,  who  "  anfwered  dif- 
creetly"  to  what  he  had  been  faying,  "  thou  art 
not  far  from  the  kingdom  of  God".*  If  he  was 
no  nearer  than  he  would  have  been,  had  he 
anfwered  foolifhly  as  one  that  was  under  the  intire 
influence  of  falfe  notions  of  God,  and  his  com- 
mandments, what  intelligible  meaning  can  be  put 
upon  thefe  words  ?  They  very  obvioufly  import 
our  Lord's  approbation  of  what  he  faid  concerning 

Q  4  the 

*  Mark  12.  34. 


^32     Human  'Endeavours  the  way^ 

the  divine  being,  and  the  divine  law  i  that  he 
cfteenied  him  lels.  prejudiced,  more  knowing,  and 
better  prepared  to  hearken 'to  the  dodlrine  of  the 
Gofpel,  than  many  of  his  profeffipn,  or  than  he 
himfelf  might  have  been  heretofore  •,  and  that  he 
was,  in  this  vi-w  of  his  charader,  noi  at  fo  great 
a  diftance  from  the  kingdom  of  God  as  he  might 
have  been,  and  as  many  others  adtu ally  were.* 
Njot  to  be  far  from  a  thing  means^if  it  means  any 
thing  at  all,  not  to  be  at  tlj^e  greateft  diftance  from 
it,  to  be  nearer  to  it  than  it  is  fuppofeable  one 
might  be,  or  than  others  are.  But  if  this  fcribe, 
notwithllanding  his  "  difcreet  ianfwer",  and  the 
vinprejudiced  teachable  difpofuion  thereby  dif- 
covered,  was  at  the  saivIe  pistance  from  the 
kingdom  of  God,  he  would  have  been,  had  he 
difcoveredgrofs  ignorance,  prejudice  and  per- 
verfenefs,  with  what  propriety  could  our.  Savior 
declare  concerning  him, ^  that  he  "  was  not  far 
from  the  kingdooi  of  God".  Surely,  he  does  not 
mean  by  this  faying,  that  he  was  at  as  great  a 
diftance  as  any  of  the  fcribes  and  pharifees,  in 
that  day  !  If  he  meant  thus,  he  has  certainly  ex- 
prelTed  himfelf  in  a  irsanner  not  at  all  adapted  to 

.    •       .      .   ,    .    .,     ,      convey 

f  Our  author  has  faid,  in  order  tov/ard  off  the  force  of 
this  text, '' J^fus  often  put  the  queflion,  in  fuch  a 
*-'-  manner,  to  his  adverfarics,  as  to  extort  difcreet  an- 
*'  fwers.from  therr^.  A  man  may  be  very  near  the 
*'  kingdom  of  God  in  point  of  argument,  who  is 
*«  very  far.  from  it  in  every  other  refpe,£l'\  Pag.  34.1, 
This,  as  1  judge,  -is  theleaft  plaufibly  faid  of  any  thing 
in  his  letters,  "  Could,  he  have  given  our  Lord's  words 
a  better  turn,  in  favor  of  his  canfe,  I  doubt  not  he 
would  have  done  ;t.  \  have  no  other  return  i.o 
make,  as  I  think  what  he  has  offered  deferves  no  other, 
than  that  of  his,  upon  another  occaiion^  ''  let  it  av^il 
Y/ith  whom  it  may  avail"* 


in  which  Faith  is  obtained.      233 

.convey  his  fcnfe.  His  intention,  fo  far  as  we  may 
judge  of  it  from  the  mod  obvious  and  natural 
import  of  his  words,  muft  have  beep  to  reprefent 
this  fcribe,  in  confequence  of  the  difpofition  he 
difcoyeredjas  really  "  nearer  the  kingdom  of  God" 
than  others,  who  were  of  a  worfe  difpofition  \  or 
than  himfelf  would  have  been^  had  their  difpofi- 
tion been  his.  And  tis  from  hence  evident^  be- 
yond all  reafonable  difpute,  that  tis  nof  a  matter 
of  indifierency,  in  order  to  the  obtainment  of 
faith,  what  ftate  of  mind  finners  are  in,  when  the 
truths  of  the  gofpel  are  prefented  to  their  view. 
They  rrjay  be  in  fuch  an  one  as  will  argue  the  ut- 
moft  diflance  from  the  kingdom  of  God  ;  or  they 
may  be  fo  difpofed  and  prepared  as  to  be  at  a  lefs 
diftance  -,  yea,  '^  not  far  from  it",  as  was  the  cafe 
of  this  fcrib?,        -  '     '  •      ' 

There  is  another  faying  of  our  Savior,  of  the 
like  import  with  this  we  have  been  upon,  and 
that  may  refled  ilill  more  light  upon  it.  Tis  his 
declaration  to  a  numbe**  of  the  jcwifh  priefls  and 
elders  in  thefe  words,  "verily,  1  fay  unto  you, 
that  the  publicans,  and  the  harlots,  go  into  the 
kingdom  of  God  before  you".  *  If,  in  order  to 
that  faith  which  admits  into  God's  kingdom,  the 
minds  of  finners  need  no"  previous  preparation, 
but  this  faith  may  be,  ^nd  always  is,  bellowed  fo 
as  to  fuperfedc  any  thing  of  this  kind,  thefe  jewifli 
priefts  might  as  readily  have  gone  into  the  king- 
dom of  God,  as  the  publicans  and  harlots  :  Nor 
would  there  have  been  any  jufi:  reafon  to  fuggefi, 
much  lefs  to  fay  v/ith  fuch  pofitive  afTeyeration, 
that  the  latter  would  go  into  it  before  the  former. 

One 

y  Matth.  21.   31, 


2  34     Human  Endeavours  the  way^ 

One  would  naturally  fuppofe,  from  this  faying  of 
ourLord,that  thcfe  priefts  &  elders  were  in  a  more 
blind,  hardened  and  perverfe  ftate  of  mind,  than 
the  publicans  and  harlots  •,  and  lefs  fited,  on  this 
account,  for  a  reception  of  the  gofpel,  in  the 
"  ordinary  way*'  in  which  God  enables  perlbns  to 
receive  it.  And  from  what  follov/s,  it  very  evi- 
dently appears,  that  this  was  the  real  truth  of  the 
cafe.  OurLord  goes  on, "for John  came  unto  you 
in  the  way  of  righteoufnefs,  and  ye  believed  him 
not ;  but  the  publicans  and  harlots  believed  him  : 
And  ye,  when  ye  had  feen  it,  repented  not  after- 
ward that  ye  might  believe  him".  *  This  fame 
tho't  is  exprefled  more  ftrongly  by  the  tvangelift 
Luke,  f  "  And  the  publicans  juftificd  God,  be- 
ing baptifed  with  the  baptifm  of  John  \  but  the 
pharifees  and  lawyers  rcje(5Ved  the  counfel  of  God 
againft  themielves,  being  not  baptifed  of  him". 
The  plain  truth  is,  John,  the  meffenger  of  God 
to  prepare  the  way  for  the  Mefliah,  had  endea- 
voured to  awaken  the  fears  of  thefe  jewifh  rulers, 
and  excite  in  them  a  difpofition  that  would  render 
the  coming  of  Chrift  acceptable  to  them  ;  but 
he  could  make  no  isiipreffion  on  them,  tho'  what 
he  fiid  wro*t  powerfully  upon  the  publicans  and 
harlots.  They  were  therefore  more  obftinate  and 
perverfe,  and  for  that  reafon  lefs  likely,  in  the 
*'  ufual  way"  of  God's  dealing  with  finners,  to 
become  the  fubjedts  of  the  MefTiah's  kingdom. 
And  this  our  Lord  very  emphatically  reprefents 
in  Luke  7,  from  the  3  i  ft  to  the  35th  ver.  where 
he  feems  to  be  at  a  lois  to  defcribe  their  obilin'acy, 
and  fcarcely  to  know  by  what  comparifon  to  point 
out  their  perverfenefs,  in  not  beirg  wro'cupon  by 

o.ie 
♦  Ver.  32,  33.  t  Luk.  7.  29,  30. 


in  which  Faith  is  obtained.       2  35 

one  way  of  teaching  or  another.  As  children  m 
a  froward  peevifh  humor,  when  playing  together, 
do  every  thing  contrary  to  what  their  companions 
defire  and  exped  :  So  they  interpreted  crofly 
every  thing  that  was  faid  or  done,  either  by  John 
the  forerunner. xof  Chrift,  or  by  Chrift  himfelf. 
No  arguments  could  perfaade  them,  no  manner 
of  behavior  repipve  their  unjuft  prejudices.  Tis 
quite  evident,  from  what  our  Lord  has  thus  faid 
of  the  obftinacy,  infcnfibility  and  perverfe  fpiric 
of  thefe  jewifh  teachers,  that  they  were,  upon  this 
account,  lefs  fited  and  prepared  to  be  wro't  upon 
to  come  into  his  kingdom,  than  the  publicans 
and  harlots,  who,  being  not  fo  hardened,  were 
more  eafily  fufceptible  of  good  impreflions,  and 
therefore  more  likely,  according  to  the  "  common 
way"  of  God's  dealing  with  fmners,  to  go  into 
his  kingdom  before  them. 

And  the  fcripture  proceeds  upon  this  fame 
tho't,  whenever  it  fpeaks,  as  it  often  does,  of  a 
greater  difBculty  in  the  way  of  the  converfioa 
and  falvation  of  feme  finners  than  of  others. 
There  are  many  texts  to  this  purpofe.  The  re- 
covery of  one  "  accuftomed  to  do  evil"  is  com- 
par'd  to  the  ^'  ethlopian*s  changing  his  fkin,  and 
the  leopard  his  fpots"  •,  denoting  the  extreme 
difficulty  of  the  thing  ;  *  a  "  rich  man's  enter- 
ing into  the  kingdom  of  God"  isiaid  to  be  har- 
der, than  for  a  '^  camel  to  go  thro'  the  eye  of  a 
needle". -f-  Tis  affirmed  of  the  man, ''  into  whom 
tlie  unclean  fpirit  entered,  afrer  he  had  been  caft 
ouL",thar  "  the  laft  ftate  of  that  man  is  worfe  than 
the  firft"  ;  J  that  is,  he^would  be  more  hardened  in 

fin, 
*  Jer.  13.  23.     tMatth.19.24.     t  Matt.  12.43,44,45. 


2  36     Human  Endeavours  the  -way^ 

fin,  and,  for  that  reafon,  in  greater  hazard  of 
perifhing  in  infidelity.  Tis,  \x\  hke  manner, 
declared  of  thofe,  who,  having  "•  elcaped  the 
pollutions  of  the  world  thro'  the  knowlege  of 
the  Lord  and  Savior  Jefus  Chrift,  are  again 
entangled  therein  and  overcome'',  that  ''  the 
latter  end  with  them  is  worfethan  the  begining", 
that  is,  they  are  in  a  worfe  ftate,  n  more  difficult 
and  dangerous  one,relpeding  their  fouls  and  fal- 
vation.  *  And  tis  alfo  remarked  of  thofe,  who 
were  "  once  enlightned,  and  had  tafted  of  the 
good  word  of  God",  t^hat  if  they  fhbuid  .^'  fall 

away", 
*  2  Pet.  2.  20. 

f  It  may  be  worthy  of  notice  here,  the  fcribes  acd  pha- 
rifees  are  told  by  our  Savior,  upon  occafion  of  their 
imputing  a  miraculous  work  he  had  wro'tjto  his  confe- 
deracy withBelzebub,that"this  blafphemy  againft  him", 
however  fmful,*'might'  be  forgiven"  j  but  if  they  fhould 
thus  blafphemoufly  fpeak  again  ft  the  holy  Ghcft",  by 
malicioufly  attributing  the  miracles,  w^hich  vi^ould  foon 
be  wro't  by  power  communicated  from  him,  to  the 
influence  of  the  devil,  they  fhould  never  be  forgiven", 
Matth.  12.  31,  32.  And  why  ?  Surely,  not  for  want 
of  power,  or  mercy  in  God  ;  power  to  fubdue  their 
obftinacy,  or  mercy  to  triumph  over  their  unworthi- 
nefs  ;  nor  yet,  for  want  of  rrierit  in  the  atoning  blood 
of  Jefus  Chrift  :  But  becaufe  they  would,  in  this 
cafe,  withftand  the  higheft  evidence,  the  wifdom  of 
God  faw  fit  to  lay  before  ;hem  for  their  convi<Sl:ion  ; 
which  evidence  was  "  the  way",  and  the  "  only  one", 
by  which,  as  a  means,  he  would  work  the  work  of 
faith  in  them.  So  that  men,  by  the  increafe  of  their 
obftinacy  in  fin,  may  increafe  the  '*  improbability"  of 
their  being  favingly  wro't  upon  ;  yea;  they  may  be- 
come fo  hardened  and  perverfe,  as  to  be  beyond  the 
pofiibility  of  obtaining  this  mercy.  It  were  to  be 
wifhed,  finners  were  more  ferioufl)^  tho'tful  of  the 
danger  of  hardening  themfelves  in  iniquity. 


in  which  Faith  is  obtained.       2^j 

av/ay'*,  it  would  be  '^  impoffible  to  renew  theth 
again  to  repentance";  importing  the  vaft  diffi- 
culty of  the  thing.  *  The  pertinency  of  theft  and 
fuch  like  texts  very  evidently  turns  upon  this 
tho'c,  that  tis  eafier,  not  in  regard  of  the  power 
of  almighty  God,  confidered  fimply  in  itfelf ; 
but  in  regard  of  his  '^  ufual  method"  of  exerting 
Jt,in  the  buifinefs  of  falvationstoeffed  the  conver- 
fion  of  fome  finners,  than  of  others  j  and  that  the 
fame  finners  may,at  different  times,  be  at  a  near- 
€r,or  greater,  didance  from  the  kingdom  of  God,' 
and  more  or  Ms  likely  to  enter  into  it,  as  they 
are  more  or  lefs  'ftupid  and  hardened,  more  or 
lefs  fited  and  prepared  for  divine  teachings  and 
impreflions.  If  one  ftate  of  mind  is  no  more 
adapted  to  a  reception  of  the  gofpel  than  another  5 
if  the  Rupidly  fecure  and  hardened  in  impeni- 
tency  are  in  a  difpofition  as  well  fited  for  the 
bellowment  of  faith,  as  the  awaken'd  and  deeply, 
concerned  about  their  fms  ;  and  are  as  near  to  it» 
and  may  as  probably  obtain  it,  there  would  be  no 
reafonable  room  to  fay,  that  the  converfion  of 
one  finner  was  at  all  mcye  difEcult  than  the  con^, 
verfion  of  another,  or  that  the  fame  finner  wasia 
a  worfe  (late  now  than  at  any  time  heretofore  5 
the  reverfe  of  all  which  is  moft  apparently  the 
purport  of  the  above  texts  :  Nor  can  they  be 
underftood,  in  any  intelligible  fenfe,  •  unlefs  we 
conftrue  them  fo  as  to  take  this  into  their  mean- 
ing, f  Under 

*  Heb.  6.  4,  5,  6. 
f  If  the  affirmations,  in  the  above  quoted  texts,  maybe 
received  as  faithful  fayings,  what  mufl  we  think  of 
our  author's,  fo  frequently  repeated  in  his  letters,  in 
which  he  ridicules  thofe  ^/viiofpeak  of  fome  fmners,  as 
nnder  a  greatCr  probabilky  of  obtaining  mercy  than 

others  I 


238     Human  Endeavours  the  way ^ 

IJnder  this  head,   thofe  texts  alfo    may  pro- 
perly be   bro'c  to  view  which  teach  us,  that  fin- 

ners 
others  ?  In  which  he  declares  he  "  can  fee  no  diffe- 
rence between  carelefs  and  convicted  fmners",  fuggeft- 
ing,   that  it  would  be  ''  like  an  impertinent  farcafm" 
to  tell  the  latter,  they  were  in  "  a  more  hopeful  way"  ? 
]n  which  he  puts  the  moft  hardened  rebels,  the  vileft 
proftitutes,  the  moft   notorious   criminals,   upon  **  a 
level  with  fmners  who  have  been  awakcn*d  to  a  fcri- 
ous  fenfe  of  religion,  and  an  earneft  care  of  feeking 
God.  as  to  *'  the  likelihood  of  their  finding  the  faving 
truth  I  Which,  as  he  fays,   needs  no   preparative", 
but  "  comes  to  men  always  unlent  for  ;  not  meeting 
them  inquiring  after  it,  but  overtaking   them  when 
running  away",  page  84.  293.  His  zeal  to  ferve  fome 
dcfign  or  other  has  certainly  carried  him  far  beyond 
the  truth  ;  not  lufFering  him  to  exhibit  it,  in  the  plain 
fimple  manner,   in  which  it  lies  open  to  view  in    the 
facied  books.      It   is  acknowledged,  to  the  glory  of 
the  riches  of  God*s  grace,  that  '•  the  juftification  of 
\\i^\  in  the  gofpel  proclamaiion,   is   "  equally    ixtt'* 
to   fmners,  be  their  character  what  it  wiil;   be   they 
*'  virtuous  ladies,    or  the  vileft   proftitutes  ;  the  moft 
revered  judges,  or  themoft  odious  criminals,  receiving 
the  juft  lentence  of  death  from  their  mouths  ;  the  moft 
fervent  devotees,    or   the  grsatcft  ringleaders  in  pro- 
phaaefs  and  excefs"  ;  infoiBuch  that  nothing  is   v/an- 
ting,   in  regard  of  any   of  them,  but  *'  faith  in  Jefus 
Chrift",  in  order  to  their  being  actually  interefted   in 
this  ineftimable  mercy.     Upon  their  *'•  believing  in 
him  whom  God  hath  fert",   they  fhall,  be  they  who 
they  will,  or  their  former  obftinacy   in  fm    what  it 
wili,  be  inftantly  accepted  of  God,  and  with  an  equal 
welcome.     There  is  no  reafonable   room  for   difpUte 
as  to  this,  tis  fo  evidently  the  truth  of  revektion.     But 
where  is  it  faid,  in  the  infpired  books,  or  fo  much  as 
infmuated,   thnt  there   is  no   difFerence   between  one 
fmner  and  another,  as    to  *'  the  probability"  of  their 
thus   becoming   believers  \  Where   are  we  told,  that 
fmners  are^^  as  nnsich  in  the  way  to  faith",  while'  run- 
ning 


in  which  Faith  is  obtained.       239 

ners,  by  going  on  in  their  iniquities,  in  oppoficion 
to  the  checks  of  confciencej  and  the  warnings  of 

God 

ning  from  God  as  faft  as  they  can,  as  when  they  are 
endeavouring,  in  the  ufe  of  means,  to  come  to  him  ? 
Where  is  it  declared  to  be  "  as  likely"thev  fnould  meet 
with  "  the  gift  of  grace",  while  going  on  fecurely  in  a 
courfeof  thcgrofTeftimpietyjUnrighteoufnefsand  intem- 
perance, as  if,  being  roufed  to  a  fenfe  of  fm  and  danger, 
they  (iiould  be  earneftly  engaged  in  "  inquiring  after 
God  that  ihey  might  find  him*'  ?  This  is  the  do<5lrine 
©four  author.  But  while  he  is  foftrenuous  in  teach- 
ing, that  there  is  no  difference  between  fmners,  as  to 
*'  the  likelihood"  of  their  becoming  believers;  but 
that  the  vilefl:  and  moft  abandoned  wrctcnes  are  in 
''  as  fair  away",  as  any  finners  whatever,  to  meet  with 
the  faving  truth,  he  ought  to  know,  that  he  herein 
oppofes,  not  the  popular  preachers  only,  but  Jefus 
Chrilt:  and  his  infpirf  d  apoftles.  For  this  is  certainly 
the  truth,  unlefs  a  man*s  being  *'  not  far  from  the 
kingdom  of  God"  means  the  fame  thing  with  his  be- 
ing "  at  the  greateft  dif}:ance  from  it"  ;  unlefs  *'  his 
going  into  this  kingdom  before  others"  fignifies,  that 
thofe  otiiers  are  "  not   at  all  behind  him"  as  to  this 

.  gofpel  privilege  ;  unlefs  his  being  '*  in  a  worfe  date", 
reipe6ling  his  obtainment  of  faving  mercy,  '*  than  he 
ouce  was"  imports,  that  he  Is  \i\  "  as  good  a  one  as 
he  ever  was"  j  unlefs  its  "  being  diflkuk'*,  next  to 
*^'  impoiTibie",  that  he  fhould  be  "  renew'd  to  repen- 
tance", if  he  re'apfes  after  he  has  bff^n  illuminated  and 
talted  of  the  good  word,  conveys  this  idea,  that  tis 
**  as  eaiiear.d  as  likely  be  fhould  be  now  bro't  to  re- 
pentance as  it  was  at  hrH".  What  h(\  work  Ihili  we 
:iiake  of  the  facrcd  books,  if  we  force  them  to  fpeak 
at  this  rate  ?   And   yet.  thus  our  author   muft  make 

•  them  fpeak,  or  there  will  he  a  palpable  contradiction 
between  whnt  he  fays,  and  what  they  fay.  He  ma/ 
poffibly  im.gir.ehe  is  doing  honor  to  God,  by  exalting 
iht  nchc-  HHii  freedom  of  his  grace  ;  but  neither  the 
one,   noi  i-.e  yiher,  can.  be  tru'y  exalted,  by  telling 

men 


24^   Hu77ian  Endeavours  the  way^ 

God  in  his  word,  may  be  totally  left  of  him,  and 
given  up  to  the  influence  of  their  lulls,  fo  as  that 
th^ir  continuance  in  life  fhall  iflue,  not  in  the  ob- 
tainmcnt  of  faith,  but  their  "  treafuring  up  to 
themfelves  wrath,agairtft  the  day  of  wrath".     To 
this  purpofe  are  the  words  of  the  Pfalmift,  *  ''  my 
people  would  not  hearken  to  njy  voice,  and  Ifracl 
would  have  none   of  me  :   So  I  gave  them   up 
unto  their  own  hearts  lufls  ;  and  they  v/alked  in 
their  own  counfels".     In  agreement   herewith, 
the  apoftle  Paul,    fpeaking  of   thofe,   who  had 
*'  changed  the  glory  of  God  into  an  image,  made 
like  to  corruptabie   man",    fays,  f  *'  wherefore, 
God  a!fo  gave  them  up  to  uncleanefs,   thro'  the 
luils  of  their  heart".  And  again,  J"  for  this  caufe, 
God  gave  them  up  to  vile  aff'edions". .    And  this 
fame  apoftle,  prophefying  of  thofe,  who,  in  after- 
times,  "  would  not  receive  the  love  of  the  truth, 
that   they  might  be  faved",  fays,  §  "    for    ihis 
caufe,  God  fhall  fend  themftrong  delufions,  that 
they  fhould  believe  a  lie  ;  that  they  all  might  be 
damned  who  believed  not  the  truth,  but  had  plea- 
fure  in  unrighteoufnefs".     Surely,  thefe  texts  im- 
port the  awfully  fad  condition  of  the  finners,poinr- 
ed  out  in  them,  beyond  that  of  others.     But  what 
finners  are  they  ?  Will  it  be  fald  they  are  thofe^ 
whofe  confciences  are  quick  and  tender  ^.   Whofe 

concern 
*  Pfal.  8i.   II,  12.  t  Rom.   T.  23,  24. 

%  Ver.  26.  §  2  Their.  2.   11,   12. 

men  who  are  hardening  themfelves  in  wicked- 
nefs  as  much  as  they  can,  that  they  are  "  as  nvjch 
in  the  v^ay"  of  the  faving  truth,  and  "  as  likely"  to 
find  it,  as  the  moft  ferious,  concerned  and  inquifitive 
feekers  after  it.  K  this  is  not  that  encouraging  men 
"  to  continue  in  fm  that  grace  may  abound",  which 
the  apoftle  Paul  repels  i^'ith  **  r.  God  forbid"  lis  not 
eafie  to  fay  what  'i^^ 


in  which  Faith  is  obtained.       241 

concern.about  eternal  life  is  pungent  &  prefTing  ? 
Who.  earneftly  feek  God,  if  perhaps  they  may 
find  him,  and  are  importunate  in  their  applicati- 
ons to  him,  night  and  day,  to  take  pity  on  rhem  ? 
Can  ic  be  fuppofed,  that  fuch  Tinners  as  thele  are 
judicially  giveri  up  of  God  to"hardnefs  of  heart'^ 
and  ''  bhndnefs  of  mind''  ?  That  he  has  "  cait 
them  away  from  his  pretence^  and  taken  his  holy 
fpirit  from  them"  ?  May  it  not  rather  be  faid, 
that  the  good,  Spirit  is  adually  driving  with 
them  ?  And  that  the  date  of  mind  they  are  ia 
is  the  efFe(51:  of.  his  influence  upon  them  ?  Cer- 
tainly, thefe  are  notthe  finners  that  are  given  up 
ofGod^  fo  as  that  the  *'faving  truth"  (hail  not  be 
communicated  to  them.  They  are  thofe,  on  the 
contrary, who  are  (ecurely  impious  and  prophane, 
openly, vile  and  wicked,  or  fecretly  fp  under  the 
cloke  of  religion  •,  they  are  thofe,  who,  not  having 
the  fear  of  God  before  their  eyes,  go  on  in  a  courfe 
of  mccking  heaven  by  theil-  religious  hypocriiif, or 
of  trampling  on  the  divine  authority,  by  giving  a 
loofe  to  their  lulls,  commitmg  all  manner  of  ini- 
quity, with  greedinefs  Hence  the  many  pafTages, 
in  the  facred  books,  which  caution  finners  "not 
to  grieye  the  Spirit'V;  not/'  to  refill  the  holy 
GhoLl'/ ;  not  *'  to  harden  their  hearts"  •  not  to 
^'depart  from  God",  but  to  "  take  heed  left  they 
be  Llrdened  thro'  the  deceitfulnefs  of  fin".  It  is 
too  evident,  from  fuch  texts  as  thefe,  to  admic 
df  a  denyal,  that  there  is  a  "difference"  between 
finners,  as  to  the  "  probability"  of  their  finding 
mercy  -,  and  that  fome  are  in  a  "  more  hopeful 
way"  in  ^  der  to  it,  rhan  others.  And  tis,  in  con- 
fequence  of  the  real  and  juft  import  of  the  facred 
texts  that  have  beenmentlonedj  thit  finners  ma)V 
K  wub 


242     Huma?i  Endeavours  the  way\ 

with  all  proprif  ty,  be  called  upon,  and  exhorted, 
■and  in  a  prefiing  manner  too,in{tantly  to  come  to 
a  ftop,  and  not  proceed  a  ftep  furthtr  in  their  evil 
ways,  left  there  (houid  be  "  kls  likelihood" 
afterwards,  than  there  is  at  prefenr,  of  iheir 
finding  "  the  falutary  truth". 

Besides  what  has  been  already  faid,  I  may  pro- 
perly remind  you  of  rhofe  numerous  palFagcs,  in 
the  infpired  books,  which  expreily  direct  finners 
to  the  diligent  ufe  of  endeavours  as  "the  v^?ay** 
to  God's  faving  mercy  in  Jelus   Chrid. 

In  general,  they  are  called  upon  to  "  confide r 
their  ways'*  ;  *  to   "  remicmber,  bring  to  mind, 
and   fhcw   themfelves   men".f    They  are  called 
upon   "  to  receive  the   inftru<5lions  of  wifdom, 
and  notfiiver  •,  and  knowledge  rather,  than  choice 
gold"  ;  J  to  "  cry   after  knowledge,  and  lift  up 
their  voice  for  underflanding  ;   to  feek  her  as 
filver,  and    fearch  for  her  as  for  hid   treafures'\§ 
They  are  called  upon  to  be  "  afhamed  and  con- 
founded for  their  evil  ways**  5  [j  to  "  know,  and 
fee,  that  it  is  an  evil  thing  and  bitter,  that  they 
have  forfakcn  the  Lord'*  ;  %  to  acknowlege  their 
iniquity  in  tranfgreiring  againil  him",  *4-  ^"^  to 
"  amend  their  ways  and  their  doings,ceafing  from 
doing  evil".  §§     They  are  called  upon  to  "feck 
the  J_.ord,  and  his  llrength"  •,  **  to  "leek    the 
Lord  while  he  may  be  found"  •,  Jj  and  to  "  draw 
nigh   to  God",  for  that  "  he  will  draw  nigh   to 
them"  ^Ji     In  a  word,  they  are  ^called  upon  to 

"  da 

*  f^3g.  r.  5,  7.         t  Ifa.  44.  8.         X  Prov.  8.   10 

§  Prov.   2.  3,  4.  II  Ezek.  36.  32.         %  Jer.  2.  19. 

*4- Jer.  3.  13.     §§  Ifai.  1. 16.  Jer.  7.  3.     **  PfaJ.  105.4- 

tX  Ifai.  55,  6..  ^Ui  Jam,  4.  8. 


in  which  Faith  is  ohtaiited,       243 

*'  do  with  their  might  whatfoever  their  hands 
find  to  do",  as  there  is  "  no  work,  nor  device  iri 
the  grave,  whither  they  are  going"  ;*  to  "labor^ 
not  for  the  meat  that  pcrillieth,  but  for  that. which 
endureth  to  everlafting  hfe"  ;  -f  to  "  enter  in  an 
the  (Irait  gate"  ;  %  yea,  to  "  ftrive",  exert  them- 
felves  with  the  utmoft  flrength  &  vigor,  to'*  enter 
in  at  this  flrait  gate",  as  ''  many  willfeek  to  enter 
in,  &  will  not  be  able".§  Can  it  be  imagined,after 
fuch  calls  and  exhortations,  fo  frequently  repeated, 
and  prelTingly  urged,  upon  finners,  that  they  have 
nothing  to  do,  till  they  are  made  the  fubjec5ls  of 
*'  faving  faith"  ?  They  very  folemnly  con^mand 
their  endeavours,  in  the  ufe  of  means  ;  and  not 
only  {o\  but  mod  evidently  point  them  out  as 
*'  the  way"  in  which  the  work  of  God  is  ordi- 
narily "  begun",  as  well  as  carried  on,  in  them  : 
Nor  can  it  be  reai'onably  tho't,  that  the  infpired 
writers,  iri  all  parts  of  the  bible,  in  the  nev/  as  well 
as  old  teftament,  would  have  thus  commanded 
and  urged  men  to  exert  themfelves,  if  all  exert- 
ments  of  their's  would  be  totally  ufelefs  to  any 
faving  good  •,  as  not  falling  in  with  '^  the  way  of 
God"  in  coriimunicating  the  gift  of  faith.  Ic 
would  be  a  dilhonorable  rcilt^bion  on  them  to  fup- 
pofe,  they  Ihould  be  chargeable  with  fo  grofs  an 
inconfiftency. 

Tis  true,  finners  cannot,  in  their  own  ftrengrh^ 
do  any  thing  to  purpofe  in  the  buifinefs  of  reli- 
gion-,  but,  thro'  Chrift's  '' ftrengthening  them, 
they  can  do  all  things".  And  if  the  ufe  of  their 
endeavours  is  "  the  way",  in  which  God  is  pleafed 
R  2  ta 

*  Eccir.  9.  10.         t  Job.  6,  27.         X  Matt.  7.  13 
§  Luk.   13.  24 


244     Human  'Endeavours  the  xvdy^ 

to  communicate  the  aids  of  his  Spirit,  thefe  en- 
deavours, however  weak,  infufficient  and  con- 
temptible in  themfelves,  become,  in  this  view  of 
them,  greatly  ferviceable  ;  yea,  they  are  ot  fuch 
neceffary  importance,  that  finners  may  perifh 
wirhout  them  :  And  Ihould  they  perifli,  they  muft 
juitifie  God,  and  blame  themfelves  :  Whereas,  if 
God  beflows  "  faving  faith''  without  human  en- 
deavours, and  fo  as  to  render  them  vain  and  ufc- 
lefs,  it  will  be  hard  to  point  out  the  feafonable- 
nefs,  or  fitnefs,  of  the  above  num.erous  fcripture- 
exhortations  and  commands  •,  and  ftill  harder  t<i 
reconcile  them  with  the  juftice  of  God,  much 
jTlore  his  goodnefs  and  mercy,  in  the  aggravated 
damnanon  of  impenitents  under  the  golpel 

!.  I  MAY  go  on,  and  fay  ftifl  more  particularly^ 
that  fmners  are  directed,  in  the  facred  books,  to 
the  duty  of  *'  prayer"  ^  and  this,  as  "  the  way'* 
to  obtain  faving  mercy.  Simon  Magus  vt^as,  with- 
out all  doubt,  a  fmnerj  and  a  very  great  one  too. 
For  the  apoftle  Peter  faid  to  him,  "  1  perceive 
jthou  art  in  the  gall  of  bitternefs,  and  in  the  bond 
of -.niquity".*  And  yes  he  exhorts  him  to  "  pray 
God  it  perhaps  the  tho't  of  his  heart  might  be 
foro-iven  him",  f  And  fhall  we  fay,  an  apoftle 
of  Chrift  would  have  put  him  upon  doing  thar^ 
wr.ich  was  perfe6tly  iifelefs,  in  regard  of  the  main 
thing  he  had  in  view  in  giving  him  this  dircdlion  ? 
Surely,  he  would  not  have  advifed  him  to  "  pray", 
if  prayer  had  not  been,  in  his  apprehenfion,  "  the 
way"  in  which  God  was  wont  to  beflovv  his  mer- 
cy in  Chntt.  The  people  oflfraelwere  in  the 
like  finful  ftate,  when  God  was  pleafed  to  declare 

that 

^  Aas  8.  23.  t  Ver.  %%. 


in  which  Faith  is  obtained.       245 

ithat  tQ  be  his  purpofe  concerning  them,  "  a  new 
heart  will  I  give  unto  you,  and  a  new  fpirlc  will 
I  put  within  you  ;  and  1  will  take  away  the  flony 
heart  out  of  your  flelh,  and  I  will  give  you  an 
heart  ot  flcOv'.  *  But  what  follows?  "'*  Thu^. 
faith  the  Lord  God,  I  will  yet  for  this  be  enquired 
of  by  the  houfe  of  Ifrael  to  do  it  for  them",  f  I: 
was  in  •'  the  way"  of  prayer  for  a  ntw  hcarr,  and 
a  new  fpirit,  thatGod  would  beltow  thefe  bleffing^;, 
and  in  no  other.  And  prayer  is  a  duty  our  Savior 
has  directed  to,  as  ''  the  way"  in  which  the  divine 
Spirit  is  given  to  beget,  as  well  as  increafe  grace. 
In  what  other  fenfe  (hall  we  explain  thofe  word^ 
of  his  ?  *'  Aflv,  and  it  fhall  be  given  you  ;  feek, 
and  ye  fhall  find  ;  knock,  and  it  fliall  be  opened 
to  you".  J  Were  they  addrefled  to  thofe  only, 
who  were  the  fubjeds  of  the  ''faith  by  which  th..' 
juft  do  live"  .?  Far  from  this  ;  they  were  deliver- 
ed, toj-^ether  with  the  whole  [frrnion  of  which' 
they  are  a  pare,  to  "  great  multitudes"  (okX-.^; 
^A\o;5)  that  followed  our  Lord  "  from  Galilee,  Oe- 
capolis,  Jerufalem,  Judea,  and  from  beyorid  Jor- 
dan". So  we  are  authorifed  to  fay  from  the  ioih 
ver.  of  the  7th  chap-  of  Matthew  ♦,  where  it  isex - 
predy  declared,  that ''  when  Jefus  had  ended  thelc 
ikyings  "the  people  ( c»  ^XXcjj,  the  multirudc^ ) 
were  aftonifned  at  his  dodlrine",  that  is,  the  mul 
ticudes  before-mentioned.  It  follows,  in  the  nexc 
verfe,  "  and  he  taught  tfiem",  that  i.i,  b 
cefHiry  grammatical  conftrudion,  thefe  '; 
tudes",  who  had  flocked  after  him,  from  all  \ 
of  the  country.  It  was  therefore  in  the  hea 
of  a  mixt  and  great  number  of  perfons,  fron 
parts,  among  whom,  perhaps,  there  were  f 
R  3 

^  Ezek.  36.  26.         t  Ver  37,  %  Matt.  7 


muln 
r: 
snnr 
m   5. 


246      Human  Endeavours  the  wajj 

who  had  obtained  the  juflification  of  life  thro' 
faith,  that  our  Lord  faid,  "  afc  and  it  fliall  be 
given  you  ;  feek,  and  ye  fhall  find  -,  kn-jck,  and  it 
iliali  be  opened  to  you".  And  would  he  have 
thus  preached  to  fuch  an  audience,  if  it  had  not 
been  his  intention  to  put  thofe,  wh'b  had  hot  fav- 
ing  faith,  as  v/ell  as  thofe  who  had,  upon  apply- 
ing to  God  by  prayer  for  the  influences  of  his 
Spirit  ?  The  former  to  begin  the  work  of  faith  in 
them  •,  the  latter,  to  maintain,  and  increafe  it  in 
their  hearts.  It  cannot  reafonably  be  fuppofed. 
His  directing  them  to  prayer  is,  indeed,  in  itfelf 
fimply  confidered,  a  good  reafon  why  prayer  lliould 
be  looked  upon  as  ''  the  way"  of  God  in  beftow- 
ing  his  Spirit  to  the  purpofes  of  faving  good.  He 
would  not  otherwife  have  given  this  dire£lion. 
It  fuppofes  the  gofpel-plan  of  mercy,  and  that 
God  may,  in  confiltency  with  the  honor  of  his 
juftice,  holinefs  and  '  wifdom,  beilow  that  grace 
upon  finners  they  are  diredled  to  feek  to  him  for, 
iiotwithilanding  their  finfuinefs  and  unv/orthinefs, 
however  hainoufly  aggravated  ;  yea,  it  fuppofes 
God's  readinefs,  in  "  this  vw^ay",  to  com.municare 
his  Spirit  to  ail  the  valuable  ends  to  which  he  is 
needed,  * 

*  It  will  be  obferved,,  by  thofe  who  are  in  any  meafure 
critical,  that  I  have  aH  along  fpoken  of  the  ufe  of 
prayer  and  other  means,  as  "  the  way"  in  which  God 
is  pleafed  "  ordinarily"  to  communicate  the  grace 
that  is  faving  ;  purpofely  avoiding  to  affirm,  that  he 
has,  by"  dire6lproraife'*,  conftituted  fuch  a  conneiSti- 
on  between  the  "  ufe  of  thefe  means",  and  the  "  be- 
itovvment  of  faving  grace",  as  that  the  latter  Ihall 
certainly  take  place  upon  the  former.  Perhaps,  this 
is  a  real  truth,  and  as  plainly  revealed,  in  the  bible, 
^§  that  God,  by  his  "  promife",  has  given  believers 

unto 


in  which  Faith  is  ohtaimd:      247 

V^l  MAY  not  Impertinently  add   here,   that  oiir 
Savior,  befides  di reding   finners  to  the  duty  of 
prayer  as  ''  the  way"  to  obtain  faving  mercy,  has 
given  them  ail  defi^reable  encouragement  to.  hope 
R  4  for 

unto  life  reaHjn  to  hope,  thr.t   they    Ihall  he    ftill 
^'  ftronger  in  the  grace   which  is  in  Chrifc  Jefus",  up- 
on   their   ureotthc   means  h«  has  appointed  to  this 
end.     But  without  infifting  upon  this,  (  which  I  have 
accordingly   waved,  as  tis  a  matter  in  difpute   among 
the  bcft   an-d  greatell:  of  men)  all  reafonable  pretence 
for   wanf   of  encouragement  t<5  human  endeavours  is 
fuperfeded,  if  the  ufe  of  thefe  is  '^  the  way'*  in  whicU 
God  "  ordinarily  *'  beftows  his  faving  mercy  in  Jefus 
Chrifl. 
The  finner,   it   may  be,  will   plead,   if  God   has    not 
*'  ob]ig"d  himfelf  to  fucceed  men's  endeavours  ;  if  he 
has  no  where  "  promifed"  that,  if  they   exert  them- 
felves,  as  they  may,  in  the  ufe  of  means,   h-e  v/ill  cer- 
tainly reward  their  well-meant  efforts  with  the  com- 
munications   of  his    grace  ;   to  what  purpofe  -/liould  I 
attempt  to  do  any   thing  in  the  affairs  of  reliojon  ? 
What   encouragement  [have   I  to  do  fo   ?     When    I 
have   done  all  I  cjn,  God  may  with-hold   his  grace  ; 
and   then,  I  am  but   where  I  was,  and  may,  notwith- 
ftanding  all  my  endeavours,  fufter  the  pains  of  Hell. 
Should  this  befuppofed,  would  your  punifliment,  in  the 
place  of*'  weeping  and  gnafliing  of  teeth",  be  equally 
dreadful,   whether  you   did    your  beft   in  the    ufe  of 
means,   or  went  on  in  your  hns,   throwing  contempt 
on  the  authority  ana  government  of  God  ?   There  is 
no  room  for  difpute  as  to  this.     You  would  certainly 
be  more   miferable  beyond   the  grave,    in  proportion 
to  your  negle(5^s  of  God,  and  the  acSls  of  your  rebel- 
lion againft    Kuxi. 
But  (  to  exprefs    myfelf  in  the  words   of  the  celebrated 
Mr.  How.)  "  Why  fiiouldeft  thou    imagine   fo    fad 
*'  an  ifiue,  as  that,  after    thine  utmofi:   endeavours, 
"  grace  (hould  be  with-held,  and  leave  thee  to  perlf?], 
*'  becaufe  God  hath  not  bound  himfelf  by  promifc 
"  to  thee?  Whatpromifs  have  the  ravens  to  be  heard, 


248     Hu7nan  Endeavours  the  way ^ 

for  fuccefs  in  "  this  way".  |  Says  he,  "  aflc,  and 
it  fhall  be  given  you".  Surely,  he  intended  this 
declararion,  as  a  reafonable  ground  for  hope,  in 
the  ule   of  prayer.     And  as  the'  he  had  nor,  ia 

thefe 

?^  when  they  cry?  But  thou  art  a  finner.  True. — 
^'  Yet  experience  tells  the  world,  Gods"  unptomi-r 
f  ^ed"  mercies  freely  flow  tvery  where.  "  The 
*'  whole  earth  is  full  of  his  goodnefs".  Yea  ;  "  but 
*'  his  fpecial  grace  is  conveyed  by  promife  only,  and 
*'  that  only  thro'  Chrifl  ;  and  how  cai!  it  be  commu- 
*'  nicated,  thro*  h'm,  to  any  but  thofe  that  are  in 
*'  him"  I  What  then  :  Is  "  the  firft  in-being  in 
*'  Chrifl  no  fpecial  ^race"  ?  Oris  there  any  "  being 
^'  in  tiim'  before  the  ^^  fjfi",  that  Ihoiild  be  the 
*'  ground  of  that,  giacious  communication  ?  Things 
"  are  plain  enough,  if  we  make  them  not  intricate, 
*^'   or  intangje,  ourieh^es  by   foolifh  lubtilties". — : 

^^.  Poor  foul,  thou  needeit  not  flay  to  puzzle  thyfelf 
"  about  this  matter.  "God  binds  himJelf  to  do 
*'  whathepromifes" ;  but  hath  he  any  where  "  bound 
*«  himfeif,  to. do  no  more"  ?  Did  he  promife  thee  thy 
*'  being,,  or  that  thou  fhouldelt  live  to  this  day  f  Did 
*'  he  promife  thee  the  bread  that  fuftains  thee,  the 
'^  daily  comforts  ol:  thy  life  .?  Yea,  what  is  neaier  the 
^'  prefent  purpofe,  did  he  promife  thee  a  ftation  under 
*'  the  Gofpel  ?  Or  that  thou  fhculdeft  ever  hear  the 
*«  narne  of  Chrifl  ?  If  ever  his.lpirit  has.  in  any  de- 
*«  gree,  moved  upon  thy  heart,  inclined  thee  at  all 
"  ferioufly  to  coiifider  thy  eterna;  concernments,  did 
"  he  before- hand  make   thee  any  promife  of  that  "i* 

^^  My  friend,  confider  a  little,  tis  Hope  that  is  the 
"  great  engine"'  that  moves  the  world,  that  keeps  all 
*'  forts  of  men  in  adlion.  Doth  the  hufbandman 
"  "  foreknow",  when  he  plows  and  fows,  that  the 
''  crop  will  anfv/er  his  cofl  and  pains  .?  Does  the 
**  merchant  "  foreknow'',  when  he  imbarques  his 
*'  goods,  he  fhall  have  a  fafe  and  gainful  return  .? 
""'  Doftthou  '*  foreknow",  when  thou  eatefl,  it  fhall 
^^  refrefn  thee  ?  When  thou  takefl  phvfick,  that  it 
.  '         "fhall 


in  which  Faith  is  obtained.        249 

ihefe  words,  faid  eno'  to  encourage  their  hope, 
he  goes  on,  by  a  ftriking  comparilbn,  to  realon 
the  cafe  with  them  ;  and  he  does  it  in  the  mod 
convincing,  as   well  as  afFcding  manner.     His 

words 

"  fliail  recover  thy  health,  and  fave  thy  life?  Yea 
"  further,  can  the  covetous  man  pretend  a"  promife'*, 
"  that  his  unjuil  pradices  fhall  enrich  him  ?  The 
"  ambitious,  that  he  fhail  be  great  and  honourable? 
''  The  voluptuous,  that  his  pleafure  fhall  be  always 
''  unmixt  with  gall  and  wormwood  ?  Can  any  fay, 
^'  they  ever  had  a  '^  promife"  to  afcertain  them,  that 
"  prophanefs  and  fenfuality  would  bring  them  to 
''  Heaven  ?*That  an  ungodly  auid  diflblute  life  would 
^^  end  in  bleflednefs  ?  Here  the  Lord  knows,  men  can 
"  be  confident  and  aftive  enough,  without  a  *'  pro- 
*'  mife,  and  againft  many  an  exprcfs  thieatning. 
"  Will  thou  not,  upon  the  Hope  thou  haft  before 
"  thee,  do  as  much  for  thy  foul,  for  eternal  bleficd- 
*'  nefs,  as  men  do  for  uncertain  riches,  fhort  pleafures, 
"  an  airy  foon-biafted  name  ?  Yea,  as  much  as  men 
"  defperably  do  to  damn  themfelves,  and  purchafe 
"  their  own  fwift  deftru(5tion.' 
^^'  Or  can'ft  thou  pretend,  tho'  thou  haft  no  pre-afTuring 
"  promife,  thou  haft  no  Hope  ?  Is  ii  nothing  to 
<'  have,  heard  fo  rrrach  of  God's  gracious  nature  ? 
''  Is  it  fuitable  to  the  reports,  and  difcoveries  he  hath 
"  made  of  himfelf,  to  let  a  poor  wretch  peri fti  at  his 
"  feet,  that  lies  proftrate  there,  expelling  his  mercy  ? 
"  Didft  thou  ever  hear,  he  was  fo  little  a  lover  of 
''  fouls?  Do  his  giving  of  his  fon,  his  carneft  un- 
^'  wearied  ftrivings  with  finners,  his  long  patience, 
'•  the  clear  beams  of  gofpel-light,  the  amiable  appear- 
"  ances  of  his  grace,  give  ground  for  no  better,  no 
"  kinder  tho'ts  of  him  ?  Yea,  hath  he  not  exprefly 
''  ftiled  himfelf,  ."  the  God  hearing  prayer",  taken 
"  a  name  on  purpofe  to  encourage  "  all  flefh  to  come 
*'  to  him"  ?  Wilt  thou  dare  then  to  adopt  thofe  pro- 
**  phane  words,  "  what  profit  is  there  to  pray  to  him''  ?- 
*'  and  fay,  tis  better  fit  ftill,  rcfolving  to  perifli,  than 
^^  addrefs  to  him,  or  feek  his  favor,  becaufe  he  hath 

"not 


i  5<5     Human  Endeavours  the  way^ 

words  are  thefe.  *  "  What  man  is  there  of  you, 
whom  if  his  fon  afk  bread,  will  he  give  him  a 
ftone  ?  Or  if  he  aflv  a  fifh,  will  ae  give  him  a 
ferpent  ?  If  ye  then,  being  evil,  know  how  to 
give  good  gifts  to  your  children,  how  much  more 
jliall  your  father  which  is  in  heaven  give  good 
things  to  them  that  aik  him''  ?  Who,  after  this 
reafoning  of  the  Savior  of  men,  can  fulped  the 
willingnefs  of  God,  upon  their  feeking  to  him  for 
his  Spirit,  to  bellow  him  upon  them  ?  ]f  any  can 
harbour  in  their  breafts  jeaioufies  of  this  kind, 
they  mu ft  either  want  the  bowels  of  a  father,  or 
be  grofly  miftaken  in  their  notions  of  him,  who 
is  our  father  in  heaven.  Are  we,  who  are  parents, 
ready  to  pity  our  poor  finful  children,  when  they 
cry  to  us  in  diftrefs  ?  Do  our  htarts  move  to- 
wards them  ?  Are  we  difpofed  freely  to  give 
them  the  good  thing  they  need,  and  apply  to  us 
for,  wherein  we  are  able  ?  And  fnali  the  parent 
of  the  univerfe,  the  father  of  our  Lord  Jefus 
Chrift,  the   father   of  mercies,  the  God   who  fo 

loved 
*  Ver.  9,  10,  1 1,  12. 

«'  not  "  by  promifc",  aflured  thee  of  the  ifTue,  and 
«'  that,  if  he  i'ulpends  his  grace,  all  thou  deft  will  be 
*'  in  vain  ? 
*=«  How  wouldeft  thou  judge  of  the  like  refolutlon  ?  If 
<'  the  hulbandman  ihould  fay,  when  1  have  fpent  my 
"  pains  and  coft  in  breaking  up  and  preparing  the 
«  earth,  and  cafting  in  my  izz^  ;  if  the  fun  fliine 
«'  not,  and  the  rain  fall  not  in  feafon,  if  the  influence 
*«  of  heaven  be  fufpended,  if  he  withold  his  blefTing, 
*'  or  if  an  invading  enemy  anticipate  my  harveft,  all 
*'  I  do  and  expend  is  to  no  purpole ;  and  God 
"  hath  not  afcertained  me  of  the  contrary,  by '  exprefs 
*'  promife"  ;  tis  as  good  therefore  fit  ftill  .  Cenfure, 
<'  and  anfwer,  him  and  thyfelf  both  together"  "iSlef- 
*«  fednefs  of  the  righteous",  page  276,  277,  178. 


in  "which  Faith  is  obtained.       -25 1 

ioved  Tinners,  while  they  were  Tinners,  enemies, 
and  ungodly,  as  to  part  with  his  own  Son,  out  of 
his  boTom,  to  fhcd  his  precious  blood  as  a  pro- 
pitiation for  their  fins  j  I  fay,  lliall  this  moft  mer- 
ciful God  and  father  be  wanting  in  his  readinefs 
to  pity  his  poor  fmful  children,  when  fenfible  of 
their  folly  in  departing  from  him,  they  aidently 
look  to  him  for  help  in  making  their  return  to 
him  by  repentance  and  faith  ?  The  tho't  is  highly 
difhonorary  to  him,  whofe  ftile  is  that  "  the  hearer 
of  prayer"3  and  "  the  God  of  all  grace".  And 
it  likewife  diredly  cppofes  the  whole  thread  of 
our  Savior's  arguing,  in  thispaffage,  which  is  evi- 
dently defigned  to  give  us  the  moil  exalted  ap- 
prehenfions  of  the  mercy  of  our  heavenly  father  ; 
fuch  as  might  tend  to  free  our  minds  of  all  fufpi- 
cion  and  jealoufie,  and  encourage  our  application 
to  him  in  full  hope  of  his  willingnefs  and  readinefs 
to  afford  us  all  the  fpintual  help  we  need,  in  or- 
der to  our  falvation. 

Eno*,  I  truft,  has  now  been  faid  to  fhow,  not 
only  what  finners  may  and  ought  to  do,  towards 
obtaining  the  faith  that  is  faving  ;  but  that  their 
thus  doing  is  the  "  ordinary  way"  in  which  God 
communicates  his  Spirit  to  effeft  this  work  of 
grace  in  them. 


mmmmmmm^mmmmmm 


SERMON 


2^2      Human  Undeavours  the  way. 


SERMON   X. 


SEVERAL  objedions,  and  of  fome  weigh*, 
may  be  made  againftwhat  has  been  offered, 
in  the  preceding  dircourfes  My  intention 
is,  to  propofc  thefe  objedions  diftinctly,  and  to 
give  the  proper  anlwers  to  them  :  And,  with 
the  doing  of  this  I  {hall  conclude  this  fubjed:  I 
have  been  fo  long  upon. 

Obj.  I.  The  firfl  objedlon  is,  faith  is  wro't 
by  an  immediaie  a6t  of  God's  power,  in  which 
men  are  only  the  fubje6ts  of  what  he  works  in 
them.  .  There  is  no  more  of  man  in  the  beftov/- 
ment  of  faith,  than  there  was  in  bringing  Chriil 
from  heaven  to  be  "  a  propitiation  for  the  fins 
of  the   world". 

I  ANSWER.  Should  this  be  the  truth-,  fnould 
it  be  fuppofed,  that  faith  is  a  "  gift  of  God",  in 
which  men  are  nothing  more  than  the  "  paiTive 
recipients"  of  what  he  bctiows,  it  Vi'ill  not  from 
hence  follow,  that  human  endeavours,  in  the 
fenfe  we  have  explained  them,  are  needlefs,  as  ' 
being  of  no  ufe,  or  fervice.  For  God  may,  if  he 
pleafes,    as  well  make  awaken'd  Peeking  finners, 

the 


in  which  Faith  is  obtained.       253 

the  fubjefts  of  this  gift,  as  the  flupidly  tho'defs 
and  fecure  ;  he  may  as  well  difplay  his  almighty 
power,  in  giving  men  to  believe,  while  exerting 
their  powers  as  reatonable  creatures,  about  their 
duty,  as  when  they  make  no  ufe  of  them,  but  are 
fliaiHefully  carelefs  and  indolent.  It  hes  with  him 
to  chule  his  own  way  to  beflow  the  gift  of  faith  ; 
^nd,  if  he  chufes  to  beftow  it,  rather  upon  inquir- 
ing, feeking  finners,  than  others  ;  upon  men, 
while  adlmg  like  reafonable  creatures,  rather  thaa 
while  they  are  fenfelefly  fiting  ftill,  and  doing 
nothmg,  "  who  fhail  f^y  unto  him,  what  doeil 
thou'!  ?  Moll  certainly  God  is  mailer  of  his 
own  gifts,  and  may  beftow  them  in  what  way  he 
pleafes.  And  for  any  to  difpute  this  is,  in  reality 
of  conftrudlion,  to  fay,  that  God  has  no  right  to 
''  do  what  he  will  with  his  own"  ;  tis  to  oppofe 
that  "  fovereignty",  which,  at  other  times,  is 
ftrenuouQy  pleaded  for,  as  one  of  the  diflinguifli- 
ing  glories  of  the  fupreme  being. 

But:  iliould  it  turn  out  a  truth,  that,  in  the 
bellowment  of  faith,  men  are  more  than  the 
paflive  fubjeds"  of  a  gift  -,  that  God  accom- 
plifhes  this  part  of  his  good  pleafure  in  them,  b}^ 
the  ufe  of  means,  and  the  concurring  operation  of 
the  intelledual  faculties  with  which  he  has  en- 
dowed them,  what  has  been  difcourfed  about 
human  endeavours,  inllead  of  carrymg  wirh  it  the 
face  of  abfurditv,  will  at  once  appear  moll  highly 
congruous.  There  is  evidently,  in  this  view  of 
the  matter,  a  natural  aptitude  in  the  prefcribcd 
means,  and  men's  ufe  of  them,  in  order  to  the 
obtainment  of  faith.  Tis  in  reafon  fit,  they 
Ihould  exert  themfclvcs  in  earnefl  endeavours^  if 

tis 


2  54     Human  Endeavours  the  wajy 

tiSj  by  co-operating  with  thofe  endeavours,  that 
God  communicates  the  light  and  help,  whereby 
faith  is  wro'c  in  them.  The  work  is  now  ac- 
complifht  in  a  way  accommodated  to  the  human 
make.  Men  are  dealt  with  as  intelligent  and 
moral  agents.  For  tho*  tis  God  principally  that 
does  the  work  ;  yet,  in  the  doing  of  it,  he  con- 
fiders  the  conititution  of  men,  and  operates  by 
the  intervention  of  their  faculties,  and  in  a  way 
adapted  to  their  proper  nature. 

And  this  way  of  communicating  the  gift  of 
faith  appears,  to  me,  to  be  mod  reafonable  in 
irfelf,  and  moft  confonant  to  the  fcripture-account 
of  the  matter. 


If  we  confult  our  ov/n  reafon,  it  perfedly  falls 
in  with  all  we  are  able  to  colledl  from  it,  to 
fuppofc,  that  God,  in  "  drawing  fmners  to  Chrifl", 
Jhould  do  it  "  wich  the  cords  of  a  man,  and  the 
bands  of  love'',  that  is,  by  co-operating  with  hu- 
man faculties,  in  the  ufe  of  proper  means.  Tis 
true,  had  men's  faculties  been  deftroyed  by  the 
original  lapfe,  orany  thing  confequent  thereupon, 
thefe  faculties  muft  be  reftored,  if  at  all  rellored, 
by  an  exertment  of  almighty  power,  without 
their  doing  any  thing,  in  any  kind  whatever  : 
Bur,  as  they  ftill  exift  men,  endowed  with  intel- 
ieftual  and  moral  powers,  and  capable  of  ufing 
them,  it  fhould  feem  reafonable  to  think,  that 
God,  when  he  v/orks  faith  in  them,  fhould  doit 
in  a  way  adjufled  to  their  chara6ler  ;  that  is,  by 
the  intervention  of  their  facultiesj  in  the  ufe  of 
fuitably  adapted  means, 

And 


in  which  Faith  is  obtained.        255 

And  this  is  evidently  the  way,  the  fcrlpture 
has  pointed  out.  Why  elfe  has  it  made  faith  in 
Jeius  Chriih  a  commanded  duty  r^  Why  has  it 
urged  this  duty,  by  declaring,  that  if  we  "  believe 
v/e  fliall  be  faved",  but  if  we  "  believe  not  we 
iliall  be  damned"  ?  This  does  not  look,  as  tho* 
faitli  was  a  work  of  God,  fo  as  that  men  were  only 
the  '' pafTive  recipients"  of  it,  as  a  gift  from 
him.  They  are  certainly  confidered  as  agents^ 
and  accountable  ones  too,  in  the  buifinefs  of  faith. 
Bat  where  v/oukl  be  the  propriety,  or  indeed 
confiftency,  of  their  bemg  viewed  in  this  light,  if 
faith  was  the  work  of  God,  fo  as  to  fuperfede  the 
intervening  operation  of  their  faculties,  in  the 
ufe  of  means,  and  endeavours  ?  Was  this  the 
way,  in  which  faith  was  wro^r,  they  might  as  well 
be  commanded,  upon  pain  of  damnation,  aggra- 
vated damnation,  to  bring  that  truth  down  from 

I  heaven,  which  is  the  objedt  of  faith,  as  to  believe 
this  truth  nov/  tis  already  bro't  down,  and  reveal- 
ed in  the  facred  fcriptures.  Befides,  if  faith  was 
the  work  of  God,  fo  as  that  men  are  nothing 
more  than  the  ''  palTive  fubjeds"  of  what  he  does, 
and  all  means  and  human  endeavours,  in  the  ufe 
of  them  are  fet  afide,  as  having  no  concurring 
influence,  why  were  fo  many  miracles  wro't  by 
Chrift  and  his  apoftles,  in  confirmation  of  the 
truths  they  publiihed  to  the  world,  as  fent  from 
God  ?  Why  are  men  complained  of,  charged  with 

I  guilt,    and   declared   v/orthy  of  an   aggravated 

I  punifliment  for  not  being  wro'^t  upon  to  believe, 
in  confequence  of  thefe  atteilations  from  heaven, 

I  in  proof  of  the  gofpel-revelation  ?  Why  are  they 
applied  to  in  all  the  vvays  that  are  rationally  fuitcd 
to  work  upon  moral  and  intelligent  agJnts  ?  It 

i  would 


256     Human  Endeavours  the  way^ 

would  be  grofly  abfurd  thus  to  adrefs  to  them, 
if  the  "  falutary  truth"  was  conveyed  into  them, 
without  the  concurrence  of  their  faculties,  in  the 
ufe  of  means. 


Tis  obfervable,  tho'  God  is  fpoken  of,  in  xht 
fcripture,  as  "the  author  of  faith"  ;  yet  that  is 
the  inquiry  of  infpiration,  *  "  How  fhall  they 
call  on  him,  in  whom  they  have  not  believed  ? 
And  how  jfhall  they  believe  in  him,  of  whom  they 
have  not  heard  ?  And  how  (hall  they  hear  with- 
out a  preacher'^  I  And  that  is  the  apoftolic  con- 
clufion  deduced  herefrom,  f  "So  then,  faith 
coming  by  hearing,  and  hearing  by  the  word  of 
God".  You  fee,  in  order  to  believing,  there 
mufl  be  preaching,  and  this  by  perfons  duly  au- 
thorifed  and  fent  to  preach  •,  and  the  word  preach- 
ed muft  be  heard,  that  is,  heedfuUy,  diligently, 
feriouQy  attended  to.  Here  then  there  is  both 
room  and  oppoitunicy  for  the  excrcife  of  human 
faculties  •,  and  tis  by  the  exercife  of  them,  that 
God,  by  his  Spirit,  concurs  to  the  prudu6lion  of 
faith.  Men  are  '■  workers  together  with  God" 
in  this  chiiftian  attainment  ♦,  infomuch,  that  if 
they  negledt  to  exert  their  own  powers,  in  the  ufe 
of  the  means  and  advantages  they  are  favoured, 
with,  they  can  refied:  the  blame  no  where,  but 
on  themfelves,  if  they  are  never  made  the  fub- 
jeds  of  that  faith,  by  which  "  the  jufl  do  live". 
This  will  be  the  true  realcn  of  their  condemna- 
tion •,  and  it  will  eternally  juftifie  God  in  it,  before 
all  angels  and  men. 

Trs 
*  Rom.  10.  14,  15.        t  '^'^er,,  17* 


in  which  Faith  is  ohtained.       ^  5  ^ 

Tis  a  plain  cafe,  the  fcripture  every  where 
confiderj  rmners,as  beings  that  are  endowed  with 
intelledual  and  moral  pov/ers,  and  accordingly 
reprefents  God  as  first  beginning,  and  then 
Carrying  on,  the  work  of  faith,  in  a  v/ay  anala- 
^gous  to  their  proper  charader  asluch,  by  making 
ufe  of  "  means",  and  by  requiring  ''their  attenti- 
on" to  them,  and  the  "  exertrrient'*  of  all  their 
powers,  in  fubordination  to  him,  and  the  concur- 
ring influences  of  his  Spirit,  He  don't  introduce 
faith  into  them,  as  into  beings  that  are  not  agents  5 
neither  does  he  make  them  believers,  by  giving 
them  new  faculties,  or  by  deftroying,  or  effeding 
^nyphyfical  change  in,  their  old  \  but  accomplifli- 
es  his  pleafure  in  them,  by  accommodating  his 
agency  to  their  proper  make  and  conftitution. 
The  bible  always  confidersthe  matter  in  this  light. 
Arid  it  would,  in  truth,  be  quite  unintelligible 
upon  a  contrary  fcheme  of  tho't.* 

Obj.  It.  Another  objection  is,  to  urge  men, 
before  they  have  faith,  that  is,  laving  faith,  to 
rehgious  doing,  is  to  invert  the  fcripture-order. 
Tis  to  make  that  precede,  which  fhould  follow 
after.  Tis  to  put  the  effed  before  the  caule. 
What  more  abfurd,  than  to  call  upon  men  to 
work  in  order  to  faith,  when  they  can  really  do 
no  work  at  all,  till  they  are  the  fubjeds  of  faith  ? 
The  apoftles  did  not  proceed  after  this  unnatural 
manner.  They  firft  laid  before  men  the  fimple 
truth  of  the  gofpel.  Some  beheved. — And,  up- 
on this,  they  pat  them  upon  endeavours  to  "  walk 
in  newnefs  of  Lfe". 

S  How 

*  See  what  is  more  largely  faid,   upon  hum?an  endea"-* 
vours  in  tn?;  U'tter  part  of  the  izch  Seraion. 


258     Human  'Endeavours  the  way^ 

How  far  any  may  have  put  men  upon  a6ling 
from  faith  befoie  they  had  it,  and  in  order  to  their 
having  it,  I  will  not,  at  prefent,  take  upon  me  to 
fay  ;  Tho'  if  they  have  really  done  thus,  they  are 
doubtlefs  chargeable  with  great  abfurdity.  For 
no  man  can  do  an  adtion  from  a  principle  he  is 
not  endowed  with,  and  to  put  him  upon  it  is  to 
put  him  upon  doing  that  which  is  naturally 
IMPOSSIBLE,  .  But  this  is  not  the  cafe,  ss  we 
have  dated  it.  We  call  no  man  to  endeavours, 
that  will  argue  his  being  a  fubjecfl  of  faving  faith, 
in  order  to  his  becoming  fo.  We  put  him  upon 
no  exertments,  but  from  principles  he  is  poflefied 
of  And  endeavours,  from  fuch  principles,  in 
order  to  his  obtaining  ftill  higher  and  more  noble 
ones,  are  what  he  is  capable  of  \  yea,  God  re- 
quires them,  and  they  are  "  the  way"  (as  we  have 
feen)  in  which  he  "  ordinarily"  beftows  his  Spirit 
to  the  purpofes  of  faving  and  everlafting  good, 

Tis  true,  upon  men's  obtaining  faith,  they  be- 
come capable  of  adting  from  this  principle  \  and 
there  are  many  apoflolic  exhortations,  perftmfions, 
and  dire6lions,  given  to  them  as  believers. »  Tind 
it  is  thro'  faiih,  under  the  influence  of  God's 
mighty  power,  that  the  fpiritual  life  is  nourifned 
in  them,  to  their  growing  in  grace,  and  a  greater 
meetnefs  for  that  life  that  is  eternal  in  heaven. 
But  tis,  at  the  fame  time,  far  from  being  true, 
that  there  are  no  commands  and  exhortations 
given  in  fcripturc  to  perfons,  while  deftituie  of 
juftifying  faiih.  When  our  Savior  preached,  fay- 
ing, "  repent  ye,  and  believe  the  gofpel",  *  his 
hearers,  for  the   generality,    were  of  this  fort. 

When 

*  Mark  i.  15. 


in  which  Faith  is  oh  tainted.        259 

When  he  fald,  *  '*  this  is  the  work  of  God",  the 
work  God  requires   of  you,  *'  that  ye   beheve  ia 
him  whom  he  hath  lent",  he  fpake,  to  thofe,  who 
followed   him  "  lor  the  loaves",  and   not   "  the 
miracles"  which   he  had  wro*t.     And  when  the 
apodle  Paul  publifhed  it  as  the  will  of  God,  now 
the   gofpel-diipenfation  had  taken  place,  '*  that 
■  all  men  every  where  fhould  repent",  f  he  prin- 
cipally had  in  view   the  finners  we   are  fpeaking 
of.     And  finners,  while  viewed  as  deflitute  of  fav- 
ing  faith,  are,  in  innumerable  places,  in  the  facred. 
books,  the  immediate  fubjeds  of  the  divine  ex- 
hortations and   commands  •,  J  yea,  and  thefe  are 
urged  with  every  argument,  that  is  fuited  to  work 
upon  reafonabie  creatures.     Every  pov/er   of  the 
human  mind  is  apply'd  to,  and  every  motive  ufed, 
that  can  be  fetched,  either  from  earth,  heaven, 
or  helh 

Nor  is  it  true,  that  the  apoftles  took  no  other 
care  of  thofe,  who  were  believers,  than  to  lay 
before  themx  the  Gmple  faving  truth  of  the  gcf- 
pel.  They  not  only  did  this,  but  endeavoured 
to  do  that  alfo,  which  might  have  -a  natural  apti- 
tude, a  rational  tendency^under  the  divine  blefTing, 
to  beget  faith  in  them.  § 

It  may  with  propriety  be  added  here.  In  the 
firft  days  of  the  gofpel  Cas  has  been  the  cafe  ever 
fince)  there  vv^ere  two  forts  of  believers  -,  fuch  as 
were  poTeffed  of  faith,  which,  tho'  real,  was  fnort 
ef  that  which  is  juftifying  ;  and  fuch  as  v/ere  en- 

S  2  dowed 

*  John  6.  2g.  t  A6^s  17.  30. 

X  See  the  texts  particularly  mentioned,  pag.  242. 
§  See  what  is   fuid  upon  this  head,  in  pag.  224,  225, 
-     ^26. 


260      Huffian  Endeavours  the  way^ 

dowed  with  the  faith  that  is  unto  life.  This  is 
reprefented  by  our  Savior  under  a  variety  of  fimi- 
litudes  :  by  the  ten  virgins,  five  whereof  were 
wife,  and  five  foohfh  •,  and  by  the  parables  of  the 
talents,  of  the  pounds,  of  the  wheat  and  tares,, 
and  of  the  fower  that  Towed  feed  in  four  feveral 
forts  of  ground  And  all  the  churches  gather- 
ed by  the  apoftles  confifled  of  thefe  two  Ibrts  of 
believers.  Some  had  faith  in  the  faving  fenfe, 
others  had  only  luch  a  faith  as  might  be  the  effedt 
of  the  common  illuminations  and  afTiflances  of 
the  Spirit.  This  now  being  a  known  truth,  ma- 
ny of  the  commands,  exhortations,  perluafions 
and  encouragements,  v/hich  v/ere  directed,  by 
our  Savior,  to  believers  in  general  •,  and,  by  the 
apoflks,  to  the  churches  as  colledive  bodies,. 
may  reafonably  be  looked  upon  as  defigned  for 
the  ufc  and  benefit  of  thofe,  who  had  not  faving 
faith,  as  well  as  thofe  who  had  it.  When  they 
are  exhorted  andperfuaded,  not  "  to  draw  back'' ; 
to  '•  hold  faft  the  profeflion  of  their  faith'',  to 
'^ labor  that  they  may  enter  into  reft";  to  be 
*'  circumfpecl,  watch  and  pray";  not  to  "  harden 
their  hearts"  ;  not  to  "  depart  from  the  living 
God"  ;  not  to  "  grieve  the  holy  Spirit*'  •,  not  to 
'•  neglect  the  aiTembling  themfelves  together"  -,  to 
"  draw  nigh  toGod"  ;  to  examine  themfelves,&  to 
eat  of  that  bread,  and  drink  of  that  cup'^  and 
the  like  :  Thefe  exhortations  are  equally  proper 
to  both  thefe  iorts  of  believers  ;  and  they  might 
both  of  them,  from  the  faith  they  were  reipe(!:l:ive- 
]y  the  fubjects  of,  exert  themfelves  in  exprtfTing 
a  regard  to  them.  And,  in  truth,  no  good  rea- 
fon  can  be  given,  why  the  means  of  grace,  the 
advantages  of  the  vifibie  kingdom  of  God,  ihould 

net 


in  which  Vaith  is  obtained.        2  6  r 

rtot  be  intcRded  for  the  fpirltiial  advantage  of 
believers  in  common  ;  that  is,  of  believers  who 
are  not  as  yet  in  a  ftate  of  jiiflification,  as  well  as 
tiiofe  who  are.  Tijs  certainly  fa6t,  that  all  who 
made  a  profeflion  of  faith,  in  the  days  of  the 
apoftles,  whether  their  faith  was  of  the  "  com- 
feion",  or  "  fpecial"  kind,  were  admitted  to  a 
participation  in  alivifible  gofpel  privileges  ;  and 
thefc  priveleges  are,  in  the.r  nature,  happily  cal- 
culated to  promote  the  fpiritual  good  of  all  that 
have  faith,  whether  of  the  "  co-mmon",  or  "fav- 
i,ng"  fort.  Tis  pofTible  \a  the  moral,  tho' 
not  in  the  natural  world,  that  "^  tares",  by 
proper  means  and  due  culture,  m^ay,  under  the 
divme  influence,  be  converted  into  oood  ^'-  wheat". 
And  this  was,  doubtlefs,  the  cafe  oftentimes  in 
the  days  of  the  apoftles  ;  as  it  may  hiive  been  in 
all  ages  flnce.  Nor  unlefs  we  fuppofe,  that  gof- 
pel-means  may  be  ufed  by  believers,who  have  not 
as  yet  attained  io  the  faith  that  juflihes,  (liall  we 
find  it  an  eafie  matter  to  account  for  the  conduft 
of  the  apoftles,  in  "  immediately"  admiting 
perfonsto  ''  baptifm%  and  "  fellowfhip  in  break- 
ing of  bread",  upon  their  profeflion  of  faith  in 
Chriil:  *  Whereas,  the  difficulty,  upon  this  head, 
S  3  .        will 

^  Tis  indubitably  true,  that  the  nrll  preach-ers  of  the 
religion  of  Jefus  readily  admitted  a^l,  v/ho  profefled 
faith  in  hici^  to  aR  attendance  on  gofpel-inititutions, 
ivpon  their  bare  profeiHon,  without  waiting  for  proof 
that  their  faith  was  that  by  which  '■  the  juft  do  live". 
This  appears  from  the  cafe  of  the  Ethiopian  eunuch, 
whofe  convidion  that  Jefus  was  the  Chrift,  confeiTion 
of  him  as  fuch,  and  baptifm  in  his  name,  were  all  com- 
pleated  within  the  fpace  of  a  few  hours  only,  A<5is  8. 
from  the  27th  ver.  The  fame  thing  is  equally  evi- 
dent from  what  is  faid   of  the  Jailor,  and  thofe  that 

were 


262     Human  E?tdeavGurs  the  waj^ 

will  be  at  once    removed,  if  it  is  a  truth,    as    I 
imagine  it  is,   that  the  infcitutions  of  the  chriflian 

religion 

"Vi^ere  In  his  houfe.  The  apoftL'^s.  Pad  and  Silas,  had 
fcarce  done  ^'  fpeaking  the  word  of  the  Lord"  to  them, 
before  they  "  baptifed"  them  all.  They  did  it  "^  ftrait- 
way,  the  fame  hour  of  the  night",  A61:s  16.  33.  In 
like  manner,  the  ^'  three  thoufand",  fpoken  ot  in  the 
2d  chap,  of  this  fame  book,  were,  within  the  fpacc  of 
a  fmgle  day,  convinced  that  '"^  Jefus  who  had  beei| 
crucified  was  Lord  and  Chrift,  baptifed,  added  to  the 
church",  and  admited  to  '*  ferlowfhip  with  the  apoftles 
in  breaking  of  bread,  and  in  prayers".  Nor  do  v/e 
read  of  any,  who  confefled  Chriff,  whofe  baptifm,  or 
reception  into  chriftian  communion,  were  delayed  by 
the  apoftles  ;  but  their  manner  was  '-'-  immediately" 
to  admit  them  as  difciples  barely  upon  this  profcffion. 
Surely,  they  would  not  haye  been  thus  hafty  in  admit- 
ing  perfons  to  a  participation  in  gofpel-ordinances,  had 
they  imagined,  that  chriftian  profeflors  might  not 
*'  draw  near  to  God",  till  the  truth  had  been  saving- 
ly received  into  their  hearts.  Had  they  tho't,'  witH 
our  author,  that  ''  all  the  exhortations,  commands, 
and  inftitutions  of  the  gofpel,  were  diret^ied  to  confci- 
ences  endued  with  this  new  inftin^t",  it  can't  be  fup- 
pofed,  without  reflevSfing  difhonor  on  their  character, 
that  they  would  at  once,  without  the  leaft  delay,  have 
admited  all  kinds,  of  perfons  to  fellowfhip  with  them 
in  the  kingdom  of  Chrift,  It  might  rather  have  been 
expecied,  that  they  would  have  taken  time  to  inftrutft, 
advife  and  guard  their  hearers  j  and  have  waited  for 
credible  evidence,in  the  judgment  of  charity, that  they 
were  believers  in  the  saving  lenfe,  before  they  put 
them  upon  attending  on  the  inftitutions  of  chriftianity. 
Had  they  efteemed  it  a  truth,  that  thefe  inftitutions 
were  appointed  for  the  obfervance  of  none  but  thofe, 
who  were  in  a  "  juftihed  ftare  by  faith",  tis  incredible 
they  Ihould  have  been  active  in  encouraging  fuch 
numbers  to  cbferve  them,  upon  a  verbal  profeftion 
only,  before  there  had  been  opportunity  for  the  tryal 

'of 


in  which  Faith  is  obtained.      263 

religion  were  appointed  for  the  life   and    benefit 

of  all  that  have  faith,  whether  of  the  ^'  common", 

S  4  or 

of  their  faith,  or  the  exhibition  of  proper  proof  that  it 
was  of  the  saving  fort.     And  what  makes   this  the 
more  incredible   is,   that    they    had  been  fufnciently 
taught  by  our  Savior,   before   he  left   the  world,  that 
meeily  a  profeffion  of  faith  was  no  good  proof,   in  the 
cafe  of  any,  that  they  were  savingly  the  fubje^ls  of 
"  it.      Multitudes,  in  his  day,  fo    believed  on    him,   as, 
in  tranfport  of  joy,  to  profefs  thcmfelves  \\\z  difciples  ; 
and   yet,  after  a  while,   they  *'  went   back",  and  fo 
totally  as  to  "  walk  no  more  with  him",  Joh.  6.  66. 
'■  Great  numbers  flocked  to  the  baptifm  of  John  ;   but; 
it  became  matter  of  obfervation,  yea,  and  ofolFenceto 
the  pharifees,  that  ^'  Jefus  made  more  di^iples"  than 
his  foierunner,  permiting  them  alfo  to  be  "  bap^fed", 
Joh.  4,  I.     And   yet,   the  writer  of  the  book  of  the 
AcSis,  fpeakingof  our  Lord's  difciples,  juft   after  his  re- 
furre6i:ion,fays,  ^'  the  number  of  names  together  was  a- 
bout  an  hundred  and  twenty",  A;3:s  1.  15.      What  an 
"amazing failing  away  ofChrift'sdifc!ples,muft  there  have 
been, by  this  accoun: !  The  apoftles  could  not  but  know 
it.    They  knew  alfo,  tViat  our  Lord  had  faidto  thofc,wbo 
had  profefTed  faith  in  him,  Joh.  8.  31.  "  Jfye  contiirae 
in  my  word,  then  are  ye  my  difciples  indeed"  ;   And  \i\ 
words  (till  more  explicit,  Matth.  7.21.  "not every  one 
that  faith  unto  me.  Lord,  Lord,   ihall  enter  into  the 
kingdom  of  heaven  ;  but  he  that  doth  the  v/ill  of  my 
father  which  is  in  heaven".      It  ought   not    therefore 
to  be  fuppofed,  when  the  apoftles  fo  fuddenly  admited 
perfons  to  baptifm,  5c  communion  in.gofpel-ordinances, 
upon  a  meer  verbal  profeffion  of  faith,  that  they  ima- 
gined this  profeffion  gave  credible  proof  that  they  v/ere 
believers  in  the  saving  fenfe,  or  that  they  looked  up- 
on them  as  fuch.     Tis  far  more  reafonable  to  think, 
that  they  underllood,  by  the  faith  men    profeiTed,  no 
more   than  fuch   a  conviction  that   "  Jefus   was  the 
Chrift",  as  to  be  there-from  difpofed  andinHuenced  to 
a  readinefs  to  own  him  as  their  Sayior  and  mafler  3  to 

put 


$6^     JFIuman  Endeavours  the  way^ 

or  "  fpecial"  kind  ;  that  it  is  accordingly  the 
duty  of  all  fuch  to  wait  upon  God,  in  the  diligent 
uie  of  thele  means  •,  and  that,  by  thus  ufing 
them,  they  are  in  "  the  way"  of  a  bleffing. 

Obj.  III. 

put  themfelves,  as  dlfciples,  under  his  care,  guidance 
and  tuition  ;  and  to  be  found  in  the  ufe  of  his  appoint- 
ments, as  the  beft  method  they  could  take  to  be  further 
enlightened,  inftru^ted,  improved,  and  "  trained  up  in 
the  way  they  Ihould  go",  in  order  to  their  finding  eter- 
nal life.  If  gofpel-inftitutions  are  confidered  as  a 
nieans  wifely  fited  to  cultivate  and  make  the  belt  of 
fuch  a  faith  as  this,  and  as  defigned  by  God  to  be 
\x{<^^^  by  thofe  who  have  it,  to  this  end  ;  the  conducl 
of  the  apoltles  will  need  nothing  to  be  faid  in  its  vin- 
dication. *lt  was  juft  fuch  as  it  was  fit  and  reafonable 
it  fl^^uld  be.  Tis  beyond  doubt  with  me,  that  this 
was  their  fentiment  concerning  thefe  inllitutions ;  and 
that  this  alfowas  their  view  in  admiting  thefe  profefTors 
to  an  attendance  on  them.  Surely,  they  did  not  take 
them  into  their  chriftian  fellowihip,  upon  the  prefump- 
tion  that  they  were  the  fubje<tls  of  a  faith  that  was 
SAVING  ;  for  they  had  no  credible  evidence  to  ground 
iuch  a  prefumption  on,  in  the  judgment  of  thelargeft 
charity.  They  had  reafon  rather  for  fear,  leafl  the 
faith  of,  by  far  the  greater  part  of  them  was  no  other, 
than  that  common  one,  which  might  confift  with  their 
perifhing  beyond  the  grave.  But  ftili,  if  gofpel- 
inflitutions  were  a  fuitably  adapted  means  to  beget, 
as  well  as  increafe,  saving  faith,  they-  afted  a  wife 
and  faithful  part  in  "  immediately"  admiting  thefe 
profeflbrs  to  the  ufe  of  them  ;  as  hereby  they  put  them 
into  the  ''  mofl  likely  way"  of  becoming  chriflians 
formed  to  a  "  meetnefs  for  the  inheritance  of  the 
fanctified  by  faith  in  Jefus  Chrllt".  Unlefs  the  apofllcs 
?.6\ed  upon  this  fuppofition,  1  confefs  my  own  inabiJit) 
TO  juftify  tlie  wifdbm  of  their  conduct,  or  indeed  its 
iaithfulnefs  either  to  God,  or  men.  Nor  can  I  juftifie 
their's,  upon  any  other  iuppofiticn,  who  encourage 
perfpns  in  the  uie  of  gofpel-inititutions,  till  they  ar? 
\  clearly 


in  which  Faith  is  obtained.       265 

Ob  J.  III.  Some,  it  may  be,  will  again  obje6b 
jnd  fay,  the  heft  doings  of  the  mod  refined  fin- 
ner,  while  deftitute  of  that  faith,  without  which 
there  cannot  be  fpiritual  life,  are  of  no  value,  of 
pot  the  leaft  confideration.  They  may  rather  be 
cfteemed  fplendida  peccata,  *  Jhining  fins^  than 

performances 

dearly  fatisfied,  upon  proper  tryal  of  their  faith  by 
its  fruits,  that  tis  of  the  saving  kind  :  Nay,  I  fee 
not,  if  the  means,  privileges,  and  advantages  of  the 
vifible  kingdom  of  Chrift,  were  intended  for  the  ufe 
of  thofe  only,  who  are  the  fubje(5ts  of  saving  faith, 
that  any  other  perfons,  be  they  who  they  will,  or  their 
common  attainrr.ents  as  high  as  you  will,  have  any 
buifinefs  to  meddle  with  them.  Upon  which,  it  will 
perhaps  follow,  in  a  courfe  of  juflreafonirig,  tha^none 
have  any  thing  to  do  with  the  appointments  ^  the 
chriftian  religion,  that  Is,they  have  nothing  at  all  to  do, 
till  the  truth  is  "  favin^ly"  admited  into  their  hearts. 
Our  author,  to  do  him  juitice,  is  herein  confident 
with  himfelf.  1  wif|i  I  could  fay  the  fame  of  all  he 
has  to  do'witho 

*  The  beft  doings  of  thofejwho  are  deftitute  of  the  faith 
that  is  faving,  are  cdlXtd  Jhining  fms^  not  meerly  on 
account  of  their  being  defsilive  as  to  the  "  manner" 
of  their  performance^  or  the  "  end"  propofed  thereby  ; 
but  as  being  fmful  in  their  "  whole  form",  as  having 
^•'  no  good"  in  them,  nothing  but  what  is  offer  five  to 
God,  and  difpleafmg  in  his  fight.  I  don't  remember, 
that  our  author  has  particularly  made  this  reprefenta- 
tion  of  them.  But  others,  and  of  confiderable  reputa- 
tion in  the  learned  world,  have  exprefly  confidered 
them  in  this  point  of  view  ;  but  without  fufficient 
warrant,  as  I  imagine,  either  from  reafon,  orfcripture. 
The  late  reverend  Mr.  Experience  Mayhew,  who 
was  exceeded  by  few,  if  any,  among  us,  in  the  ftrength 
of  his  reafoning  powers,  and  might  truly  be  called  a 
great  Divine,  notwithftanding  his  difadvantageous 
circumftances  for  learned  improvements  j  having  fpcnt 
'^'  ■  a 


266     Human  Endeavours  the  way, 

performances  that  have  any  good  in  them.  And 
will  God  pay  any  regard  to  fuch  worthlefs  fer- 
vices  ?  Will  he  take  occafion' from  them  to  make 
fmners  the  partakers  of  the  grace  that  is  in  Jefus 
Chrift  ? 

I   ANS. 

a  long  life  in  miniftcrial  fervlces,  upon  an  unreafonably 
fcanty  maintainance,  to  the  Indian-natives,  in  feveral 
of  their  obfcure  villages  :  This  gentleman,  tho'  a 
known,  profeiTed  Calvinift,  even  upon  the  fupra- 
lapfarian  (cheme,  in  his  book  entided,  "  Grace  de- 
fended", has  lb  clearly  and  judicioufly  handled  this 
point,  as  to  leave  no  reafonable  room  for  further  dif- 
pute  about  it.  See  from  page  148  to  i  53.  I  fhall  only 
kleS:  a  few  of  his  thot*s,  in  the  following  words. 
*'  N^any  of  the  materially  good  adtions,  which  unre- 
*'  generate  perfons  perform,  are  the  eiFe6ts  of  the 
*'  grace  of  God  in  and  upon  them  ;  and  therefore  not 
''fins.  I  cannot  think5that  actions  which  men  perform 
"  by  the  help,  and  influence,  of  the  word,  and  Spirit 
<'  of  God,  are  well  called  fms.  God  may  be  truly 
''  faid  to  be  the  author  of  fuch  avSlions.  It  is  he,  of 
"  his  grace,  who  ftirs  up,  and  excites,  poor  fmful 
<'  creatures  to  perform  the  aftions  1  fpeak  of.  He 
«'  enables  them  to  hear,  read,  meditate,  and  pray  ; 
''  and  he  is  the  author  of  fuch  faith  as  they  have,  who 
<'  believe  only  for  a  while,  asinLuk.  8.  13.  Or  may 
"  it  not  be  granted,  that  fuch  faith,  repentance,  &c. 
"  as  the  beft,  of  which  unregenerate  perfons  are  fome- 
*'  times  the  fubjedls,  are  effefts  of  the  grace  of  God, 
''  wro't  by  God's  word  and  Spirit  in  their  fouls,  and 
"  frequently  called  common  grace  f  And  are  they,  this 
<'  notwithftanding,  all  fm,  abomination  inGod's  fight  -, 
*'  and,  as  fome  fay,  contrary  to  faving  grace  ?  I  con- 
*«  ftantly  maintain,  that  there  is  zfpecifical  difference 
'<  between  common  grace,  and  that  which  is  fpecial  ; 
"  but  I  fee  no  reafon  to  oppofe  them  one  to  the  other, 
"  as  contraries  are  oppofed.  Whether,  by  common 
"  grace,  we  underfland  thofe  gracious  influences  of 
«'  God's  Spirit,  with  which  the  unregeaerate  are  fonie- 

"  times 


in  which  Faith  is  obtained,        267 

I  ANSWER.  The  queftion  is  not,  of  what  real 
value  are  thefe  doings  of  Tinners  ?  For  lis  not  in 
the  virtue  of  what  they  are,  in  themlelves  fimply 
confidered,  that  they  are  ever  followed  with  the 
beftowment  of  fpiritual  favor.  And  the  fame 
may  be  faid,  with  equal  truth,  of  the  doings  even 
of  the  mod  lan^lified  believers.  In  their  own 
value,  theyare  infignificant  to  the  purpofes  of 
falvation.  iTTie  worthinels  of  ihat  glorious  per^ 
fon,  who  "  once  offered  up  himfelf  a  facnfice  to 
,God  for  fm",   is  the  alone  foundation  of  all  fpiri- 

-  tual 

^^  times  favored,  or  the  good  efFe(5ls  pro'luced  in  them 
"  by  thefe  gracious  operations,  I  am  not,  for  my  part, 
*'  willing  to  allow  them  to  be  fin".Pag.  151.  He  fays,in 
the  next  page,  "  if  the  beft  adlions  of  the  unregenerate 
"  be  truly  and  properly  fins,  I  fee  no  reafon,  for  the 
*  ■  prefent,  but  that  it  were  better  they  were  let  alone 
''  than  done.  If  it  be  faid,  tho'  the  doing  of  them  be 
^'  fm,  yet  it  is  a  greater  greater  fin  to  omit  them  ;  I 
''  anfwer,  that  if  they  are  properly  fins,  I  know  not 
*'  of  any  rule  men  have,  of  two  fins  to  chufe  the  leaft. 
"  1  believe  that  neither  the  one,  nor  the  other,  ought 
'^  to  be  chofen  ;  but  that  both  ought  to  be  abhorred. 
''  indeed,  of  two  things  where  one  is  lefs  good  than 
*^  the  other,  if  both  cannot  be  done,  the  beft  ought 
''  to  be  made  choice  of  ;  but  where  both  the  things 
"  in  queftion  are  properly  fms,  this  is  not  the  cafe". 
He  adds,  "  1  believe,  that  if  the  beft  actions  (if  I  may 
*'  may  fo  fpeak)  of  the  unregenerate  were  really  fms, 
*'  all  the  regenerate  would  be  obliged  to  repent  of  all 
^'  they  did  before  their  regeneration,  and  in  order  to 
*'  it  ;  as  their  reading,  hearing,  meditating,  praying 
*'  for  converting  grace,  giving  alms,  &c..  I  confefs, 
**  they  ought  to  repent  that  they  performed  thefe 
^'  things  in  no  better  a  manner  than  they  did  ;  but 
''  not  that  they  did  them  at  all  :  Tho'  they  did  them 
"  not  in  fuch  a  manner  as  the  regenerate  only  can 
"  perform  a(5lions  in  refped  of  the  matter,  or  general 
^'  nature  of  them". 


268     Human  'Endeavours  the  wajy 

tual  befiowments,  whether  to  faints,  or  finners.! 
And  if,  upon  this  foundation,  God  has  direfted 
to  human  endeavours  as  "  the  way"  in  which  he 
chufes  to  beflow  his  faving  mercy,  who  Ihall  dif- 
pute  his  pleafure  ?  The  only  proper  queftion 
therefore  here  is,  has  God  pointed  out  thefe  en- 
deavours as  "  the  way"  in  which  he  "  ordinarily" 
difpenfes  his  grace  ?  If  this  is  the  truth,  and  ap- 
pears to  be  fo  from  the  facred  fcriptures,  as  well 
as  experience^  tis  to  no  purpofe  to  difpute  about 
their  true  moral  intrinfick  worth.  For  whether 
they  are  of  great,  or  little,  or  no  value  at  all,  in 
themfelves  fimply  confidered  •,  yet,  if  God  re- 
quires them,  and,  in  the  ufe  of  them,  effeds  the 
work  of  grace  in  the  hearts  of  finners,  they  be- 
come valuable  in  this  relative  view,  yea,  to  aa 
liigh  degree  important  and  necefiary, 

Tis  true,  when  the  performances  of  finners  in 
religion  are  nothing  more  than  form  and  cere- 
mony ;  when  their  main  view  in  what  they  do, 
is  to  be  "  feen  of  men,  and  to  have  glory  from 
them^'  ;  when  they  "  make  long  prayers"  for  a 
difguife  "  to  devour  widow's  houfes,  and  appear 
to  be  righteous  that  they  may,  with  greater  ad- 
vantage, carry  on  fome  v/icked  defign  :  What 
they  thus  do,  however  fpecious  it  may  feem  to 
men,  is  abomination  to  the  Lord  :  Nor  can  fuch 
doings  be  well  fpoken  of  with  too  great  feverity. 
But  the  fame  ought  not  to  be  faid  ot  the  religious 
endeavours  of  awaken'd  finners,  who  tremble  for 
fear  of  God,  and  the  wrath  to  come  ;  who  are 
earned  in  their  enquiries  what  they  (hall  do  to 
be  faved,  and  do  with  their  might  whatever  they 
apprehend  to  be  their  duty,  and  this  with  ferioul- 


in  which  Faith  is  obtained.       269 

nefs,  foicmnity  and  concern  of  foul ;  yea,  with 
views  and  aims  that  are  "  good",  as  being  "  di- 
re6led  to  by  God  himfelf",  the'  they  are  not  the 
higheft  and  noblelt.  Is  there  no  difference  be- 
tween this  kind  of  finners,  as  to  the  ftate  pf  their 
mind,  and  their  manner  of  doing  duty,  and  thofe 
who  are  in  no  trouble  about  their  fins,  or  the 
confequences  of  them,  and  never  engage  in  reli- 
gious fervices  unlefs  for  fafhion's  fake,  or  to  ferve 
their  own  worldly  ends  ?  The  difference  between 
them  is  great  and  flriking.  And  that  God, 
whofe  eyes  run  loo  and  fro  thro'  the  whole  earth, 
fees  the  difference,  and  will  accordingly  make  a 
different  eflimate  of  them.  He  v,-on't  indeed 
efteem  thefe  awaken'd  perfons  to  be  gracious  ones.j 
as  this  may  not  be  the  truth  of  their  charader  ; 
but  he  may  take  occafion  from  the  ftate  of  mind 
they  are  in,  and  the  confequent  operation  of  ic 
(in  the  production  of  which  his  own  Spirit  has 
had  a  great  influence)  to  difplay  his  mercy  in 
Jefus  Chrift  towards  them.  And  this,  in  fa6t, 
IS  "  the  way"  (as  we  have  feen)  in  which  he 
"ordinarily"  does  it.  And  for  any,  therefore, 
to  fpeak  of  the  endeavours  of  thefe  awakened 
finners,  exerted  in  the  manner  we  have  defcribed, 
fo  as  to  lead  people  into  an  imagination,  as  tho'* 
they  were  ufelefs  \  nay  hurtful,  rather  than  ten- 
ding to  any  falutary  purpole,  is  a  bare-faced 
affront  to  the  wifdom  of  God,  in  the  "  method 
he  ufually  takes*',  conformably  to  his  own  ap- 
pointment, in  difpenfing  the  influences  of  his 
grace  ;  and  it  may,  befides,  eventually  prove  to 
many,  by  leading  them  into  a  contemptuous  tho'c 
of  thefe  endeavours,  and  a  confequent  negledb 
of  them,    the  occafion  of  the  damnation  of  their 

foul* 


270     Human  Endeavours  the  way y 

fouls  *  A  ferious  tho't  this,  and'  well  v/orihy  of 

our  ferious  confideration. 

Obj.  IV. 

*  Our  author,  in  order  to  counter-aft  "  the  large  work 
that  is  cut  out,"  by   the   popular  preachers,"  for  the 
pride  of  the  devotees  in  this  doftrine  about  convictions  of 
guilt",  introduces  the  following  illuftration,  pag.  290. 
*'  If  two  men  are  led  to  execution  for  the  fame  crime, 
*••  the  one  over- whelm'd  in  forrow,  and  the  other  ele- 
"  vated   to  noifie  mirth  by  ftrong   drink,   we  juftly 
"  reckon  the  condition  of  the  latter  to   be   fully  as 
<«  miferable  as  the  former  ;  and  if  mercy  refpe£ts  meer 
*«  mifery,   wretchednefs,   and    unworthinefs,    it   will 
*'  certainly  as  readily  regard  the    miferable   perfon,  as 
*'  hira  who  has  the  quickeft  feeling  of  what  is  before 
<*  him  :   Otherwife  it  behoved   to  regard  the   one,   as 
*'  more  worthy  than  his  fellow  ;  which   would  be  in- 
"  confident  with  the  nature  of  mercy,  at  leaft  that  of 
*'  divine  mercy  ;  for  wherever  the    leaft  degree   of 
*'  v/orth  appears,  there  the  province  of  mercy  ceafes^ 
'«  and  that  of  juftice   and  equity   takes  place".     1  he 
cafe,  as  here  put,  is  far  from  being  placed   in  a  fair  or 
juft  point  of  light.     Who  ever  faid,  or  tho't,  that  a 
fmner,  by  being  bro't  under  "  a  work  of  convidtion", 
became  a  *'  worthy"  objeft  of  the  divine  notice  r  Or 
that  he  now  had  that  about  him  which  made  it  a  matter 
of  *' juftice",  or  "  equity",    in  God   to  (hew   regard 
to  him  ?  Sinners  in  common,  whether  fenfible  or  in- 
fenfible,  were  viewed  by  God,  when  he   laid  the  plan 
of  redeeming  grace,  in  all   their  unworthinefs  ;  and 
notwithftanding  their  unworthinefs,  whether  more  or 
lefs,   he  was  pleafed,  in  his  fuper- abounding  grace, 
equally  to  comprehend  them  all  in  the  gofpel-procla- 
mation  of  mercy.     But  then,  which  fhould  be  heed- 
fully  minded,  not  any  of  them  fhall  obtain  this  mercy, 
till  they  are  wro't  upon  to  become   believers  in  Jefus 
Chrift.     A  "  conviction  of  guilt"  is  therefore  urged,  . 
not  as  tho'  it  would  make  fmners  the  "  worthy"  ob- 
jefts  of  the  divine  favor ;  but  as  it  prepares  their  minds 
for  that  faith,  without  which  they  cannot  be  admitted 
to  mercy.     It's  office  wholly  relates  to  the  intiodudi- 


in  which  Faith  is  obtained.         271 

Ob  J.  IV.  Some,  perhaps,  will  go  on,  and  fay 
flill  further,  to  put  iinners  upon  exerting  them- 
lelves,  in  tht::  ufe  of  means,  to  obtain  the  faith 
that  is  unco  life,  is,  in  reality  of  conflrudion,    to 

put 

on  of  faith,  and  muft  therefore  be  determined  to  b« 
iifeful,  or  ufelefs,  as  it  either  has,  or  has  not,  a  ten- 
dency towards  the  obtainment  of  it.  And  is  an  a- 
walcened  fenfibility  of  mind  of  no  ufe,  of  not  the 
leaft  fervice,  in  order  to  faith  ?  Is  the  ftupidly  tho*tlefs 
and  fecure  fmner  under  as  great  advantage  to  become 
a  believer  to  life,  as  he  that  preilingJy  feels  his  need  of 
relief,  and  is  therefrom  excited  to  an  earneft  care  in 
inquiring,  where,  and  how,  he  may  find  it  ?  Is  the 
hardened  profligate,  who  fcoits  at  God,  and  every 
th'ng  ferious  and  facred,  in  as  fair  a  way  to  come  to 
the  faving  knowledge  of  Jefus  Chrift,  as  he  that  fo 
fees  and  feels  his  need  of  this  knowledge  as  to  ''  cry 
after  it",  and  "  feek  for  it  as  for  hid  treafure,  watch- 
ing daily  at  wifdom's  gates,  and  waiting  at  the  pofts 
of  her  door"  ?  One  would  think,  there  could  be  no 
room  for  debate  in  fo  plain  a  point  as  this.  The  fcrip- 
ture  certainly  fpeaks  of  finners,  as  being  in  a  "  better", 
or  ''  worfe"  ftate  of  mind  for  the  reception  of  faith  ; 
yea,  it  very  evidently  infinuates,  that  they  may  fo 
harden  themfelves  in  perverfc  obftinacy,  as  to  be  be- 
yond any  probable  profpect  of  becoming  the  fubjecSts 
of  it.  See  pag.  235,  to  242.  I  fhall  illuftrate  what 
has  been  above  offered,  in  the  following  manner.  A 
malefadlor  that  goes  to  the  gallows  deeply  fenfible  of 
his  folly,  and  awake.a*d  therefrom  to  humb'e  ardent 
fupplications  for  mercy,  may  not,  upon  this  accountj, 
"  deferve"  a  pardon,  or  demand  it  as  his  right  in  point 
of '' juftice'  or  "  equity"^  any  more  than  his  com- 
panion that  goes  with  him  to  the  fame  punifhmenf,for 
the  fame  crime,  in  an  unconcerned,  light  and  merry 
frame  of  mind.  But,  had  the  earthly  foverelgn,  in 
whofe  power  it  was  to  grant  a  pardon,  contrived  and 
•  publifned  a  method,  thro'  the  mediation  of  his  own 
ion,  conformably  to  which  he  mighty  with  honor  and 

juitice 


272      Human  Endeavours  the  way^ 

put  them  upon  working  out  a  righteoufnefs  of 
their  own,  which  is  not  only  diflionorary  to  Chr ill:, 
but  one  of  the  mod  deftrudtive  millakes  they  can 
be  led  into. 

The 

jujflice  to  his  government,  fliew  mercy  to  any  crim'mal^ 
in  this  ftate  of  condemnation  ;  and  certainly  would  ta 
alU  who  fo  believed  in  his  mercy  as,  in  the  exercife 
of  true  penitence,  to  apply  to  him  for  it  ? — In  this 
cafe,  the  deeply  concerned,  and  ardently  fuppliciting 
malefactor  w^ould  act  a  wife  and  proper  part  ;  while 
the  tho'tlefs,  vain  and  jovial  one  would  deferve,  could 
it  be  done,  to  be  executed  a  fecond  time  for  the  bafe- 
nefs  of  his  ingratitude,  in  reflecting  fuch  contempt 
upon  that  mercy  of  his  fovereign,  which  would  have 
faved  him,  had  it  not  been  for  his  own  ftupid  folly. 
Tis  obfervable,  the  ftoryof  the  two  malefa6tors,  who 
were  crucified  with  our  Savior,  exhibits  a  cafe  not 
unlike  this  I  have  put.  It  very  ftrikingly  points  out 
the  difference  our  Lord  made  between  <•'  a  carelefs  and 
convicted  finner".  Were  both  thefe  criminals  in  the 
like  hardened  and  inienfible  ftate  of  mind  ?  Ti?  as 
certain  they  were  not,  as  words  can  make  it.  Of 
one  of  them  tis  faid,  that  he  "  rebuked  the  other"  for 
his  prophane  mockery  of  our  Lord  ;  that  he  exprefied 
a  becoming  fenfe  of  the  heinous  crime  for  which  he 
was  now  fuifering  ;  and  that  he  acknowledged  the 
juftice  of  his  condemnation,  profeiung  that  he  therein 
received  no  more  than  "  the  due  reward  of  his  deeds"  : 
Befides  all  which,  he  was  fo  tho'tful  of  futurity,  fo 
deeply  concerned  about  what  might  follow  upon  the 
death  of  his  body,  and  had  fo  much  faith  in  Chrift, 
as  an  almighty  Savior,  from  what  he  had  heard  of 
him,  as  importunately  to  pray  to  him  in  thofe  moving 
words,  ^'  Lord,  remember  m^e  when  thou  comeft  into 
thy  kingdom".  Upon  which,  "  Jefus  faid  to  him, 
verily  I  fay  unto  thee,  to  day  (halt  thou  be  with  me 
in  paradife",  Luk.  25.  from  the  39th  to  44th  ver. 
Had  this  malefactor,  while  hanging  on  the  crofs,  bec/i 
equally  ftupid  with  his  companion  as  to  any  fenfe 

of 


in  which  Faiih  h  ohtained.       273 

The  reply  is  obvious  ♦,  If  any  Ihould  be  fo  un- 
advired,as  to  put  fmners  upon  exerting  themfelves, 
in  any  way  whatever^  in  order  to  atone  for  their 
guilt,  or  do  that  which  was  effedled  1700  years 
ago,  by  the  work  of  Chrift  finifhed  on  the  crols, 
they  would,  without  all  doubt,  put  them  upon 
"  eflablilhing  a  righteoulhefs  of  their  own",  in 
qppofition  to''  the  righteoufnefs  of  God  by  faith'*. 
But  this  can,  with  no  face  of  truth,  or  juilice,  be 
charged  upon  thofe  endeavours,  we  have  been 
recommending.  Far  from  placing  them  in  the 
room  of  Chrift,  we  ground  all  the  hope  of  iinners 
upon  the  perfedion  of  his  obedience,  compleat- 
ed  by  his  humiliation  to  death.  We  freely  al- 
io vv,  that  their  beft  doings  are  of  no  value,  "  as 
a  righteoufnefs"  that  will  fupply  the  place  of 
grace  and  Chrift.  They  fuppofe  an  atonement 
already  made  without  them  ;  and  that,  in  con- 
fequence  of  it,  God  may  fhew  mercy  to  fmners, 
notwithftanding  the  greateft  unworthinefs.  And 
they  are  put  upon  religious  endeavours,  not  be- 
caufe  they  are  adapted,  in  their  own  virtue,  to 
procure  for  them  the  divine  favor  5  but  becaufe 
T  ic 

of  fin,  or  danger  after  death  ;  and  had  he  equally 
fignified  it  by  his  fpeech  or  behavior,  reviling  our 
Lord,  inftead  of  making  application  to  him  for  fpi- 
ritual  and  eternal  mercy,will  any  one  fay,  he  would  have 
(hewed  it  to  him  ?  Tis  evident,  from  the  whole  run  of 
the  ftory,that  he  was  in  a  ferious,  diilreifed,  awakened 
ftate  of  mind.  In  **  this  frame  of  mind"  he  applied 
for  mercy,  and  in  "  this  way'*  he  obtained  it  ;  while 
his  unconcerned,  infenfibie  and  unfeeking  companion 
was  left  to  perifii  in  his  fms*  .  And  this,  I  believe, 
is  commonly  the  cafe.  Infeniible,  fccure  finners  feU 
dom  recei\e  the  ''  faving  ^truth^',  till  they  are  previ- 
oufiy  awakened  to  fuch  a  ienfe  of  their  need  of  it,  as 
importunately  to  feek  tg  God  for  it. 


274     Human  Endeavours  the  way, 

it  is  in  concurrence  with  fuch  endeavours,  that 
God  "  ordinarily"  operates  to  form  that  charadler, 
without  which  none  can,  in  confiftency  with  the 
goipel,  receive  faving  advantage  from  the  obe- 
dience and  blood  of  Chrift. 


MtN  may,  it  is  true,  thro'  ignorance  and  pride, 
expedl  that  from  their  own  endeavours,  which 
they  ought  to  expe6b,  and  can  reafonably  expe6t, 
only  from  the  doings  and  fufferings  of  Chrift. 
And  this  may  be  a  fault  too  common,  in  a  lefs 
or  greater  degree,  among  faints  as  well  as  fin- 
ners,  than  is,  thofe  who  have  faving  faith,  as 
/well  as  thofe  who  have  it  not.  All  mdeed  are 
chargeable  with  it,  who  expert  jicceptance  with 
God,  in  the  virtue  of  any  righteoufnefs  of  their's, 
iiiftead^  of  the  perfed  work  of  Jefus  Chrift. 
Such  righteoufnefs  may  properly  be  called  "  their 
own",  as  it  is  of  "  their  own  devifing",  and  not 
of  God's  Appointing  ;  and  it  will  refied:  dilhonor 
on  Chrift,  as  conftrudively  rendering  his  death 
a  vain  thing.  But  ftiall  men  fet  ftiU,  and  do 
hothing,  becaufe  they  may  ignorandy,  or  proud- 
ly, expedl:  too  much  from  what  they  do  ?  They 
ought  rather  to  be  put  upon  their  guard,  and 
taught,  how  they  may  exert  themfelves,  and,  at 
.'the  fame  time,  give  due  honor  to  Chrift,  by 
placing  a  juft  dependance  on  what  he  has  done. 
The  fiiort  of  the  matter  is,  if  God  has  required 
the  endeavours  of  finners,  and  "ordinarily"  be- 
ftows  his  grace  in  the  ufe  of  them,  we  may  be 
fure  they  may  be  fo  ufed,  as  not  to  be  inconfift- 
cnt  with  the  doings  of  Chrift.  And  to  fay,  that 
they  cannot,  is^in  reality  of  conftrudion,  to 
'         *  make 


in  which  Faith  is  obtained.        275 

make  ourselves  wifer  than  God  ♦,  for  he  would 
never  have  required  thefe  endeavours,  nor  would 
he  have  blefTed  them  with  the  concurring  influ- 
ences of  his  Spirit,  if  they  had  thrown  contempt 
on  Chrift,  and  were  incapable  of  being  ufed, 
but  to  the  fubverfion  of  his  work  finiihed  on 
the  crofs. 


What  remains  then,  as  the  conclufion  of  all, 
but  that  thofe,  who  are  deftitute  of  the  faith  that 
is  juftifying,  exert  themfelves  in  the  ufe  of  all 
proper  means,  that  they  may  become  the  fubjeds 
{  of  this  grace.  pRTyou  won't  afk  God  to  give  it 
j  you  \  if  you  won't  feek  for  it  as  for  hid  treafure  ; 
I  if  you  won't  labor  and  ftrive  to  obtain  it  ; — but 
I  chufe    rather   carelefly   to    fet    down,    and  do 
nothing,  what  may  you  expedt  but  that  God,  in 
!  righteous  judgment,  fhould   take  from  you   his 
1  holy  Spirit,  and  fuffer  you  to  live  and  die   in  a 
I  ftate  of  unbelief  r!  And  fhould  this  be  the  cafe, 
i  who   could  yoiT  blame    but   yourfelves  ?  Your 
1  mouths  would  be  ilopt  ;  you  would  not  be  able 
to  fay  a  word,  unlefs  to  juftifie  God,  and  con- 
demn yourfelves. 


You  will  certainly  be  chargeable  with  folly, 
the  madnefs  of  folly,  if  you  are  thot'lefs  and 
unconcerned,  in  this  affair  of  infinite  and  ever- 
iafting  importance.  It  challenges  your  firfl 
care,  your  highefl  follicicude,  the  moft  vigorous 
exertment  of  all  your  powers.  And  you  have 
this  to  encourage  your  endeavours,  that  it  is  in 
"  this  way  ordinarily''  that  God  makes  Tinners  the 
T  2  fubjeds 


276     Human  Endeavours  the  way. 

fubjeds  of  his  faving  mercy  in  Jefus  Chrift. 
Take  all  due  care  to  put  and  keep  yourfelves  in 
this  way  of  God.  And  you  may  humbly  hope 
to  reap  the  advantage  of  fo  doing,  by  his  fending 
his  Spirit  to  work  that  work  of  faith  in  you, 
which  will  intereft  yoo  in  the  redeemer's  obe- 
dience and  blood,  and,  in  confequence  of  this, 
the  everlafting  falvation  of  your  fouls.  God 
grant  it  may  be  the  portion  of  us  all,  thro'  Jefus 
Chrifl.     Amen. 


SERMON 


Jl 


SERMON   XI, 


The   Method  of  the   Spirit,    in    the 
Work  of  Illumination. 


E  P  H  E  S  I  A  N  S    I.  i8. 

"  The  Eyes  of  your  Underftanding  being 
enlightened'' 


1HAVE  chofen    this   text,    to  take   occafioii 
from   it,  to  difcourfe  to  you  upon  that  "  illu- 
'    mination   of  the  Spirit",   without  which    we 
cannot    be  the  fubjedls  of  the  "  faith  by  which 
the  juft  do  live". 

And  it  may,  perhaps,  be  of  fervice,  in  order 
to  our  conceiving  juflly  of  its  nature,  to  attend 
a  while  to  the  manner  in  which  the  apoftle  Paul 
exprelTes  himfelf,  with  reference  to  it,  in  the  text  -, 
^'  the  eyes  of  your  underftanding  being  enlight- 
ened". The  like  figurative  mode  of  fpeech  is 
T  3  frequently 


578        The  Method  of  the  Spirit^ 

frequently  ufed  elfewhere  in  fcriptnre.  Says  the 
infpired  David,  *  "  the  commandment  of  the 
Lord  is  pure, — enlightening  the  eyes'\  Says  ihe 
evangelical  prophet,  defcribing  the  office  of 
Chrift,  f  "  He  is  given  a  light  to  the  Gentiles, 
to  open  the  blind  eyes".  By  "  l;hc  blind  eyes", 
he  means  precifely  the  fame  thing  with  what  is 
called,  in  the  new-teftament,  "the  blind  mind"  -, 
and  the  perfons  he  would  pomt  out  are  thofe, 
whofe  charafter  is  that,  \  "  alienated  from  the 
life  of  God,  thro'  the  ignorance  that  is  in  them, 
becaufe  of  the  blindnefs  of  their  hearts".  The 
apoftle  Paul,  in  like  language,  fpeaks  of  himfelf 
as  "  fent  to  the  Gentiles,  to  open  their  eyes"  the 
eyes  of  their  underftanding,  "  and  to  turn  them 
from  darknefs  to  light".  § 

Tis  obfcrvable,  in  all  thefe  pafifages,  that 
*'  faculty  of  the  foul",  by  which  we  difcern  truth, 
is  likened  to  the  "  bodily  eye",  by  the  help  of 
which  we  difcern  the  objeds  of  fight.  And  there 
is,  in  fome  linking  refpeds,  an  analogy  between 
the  bodily,  and  mental,  faculty  of  feeing.  And 
tis  in  virtue  of  this  analogy,  that  feeing  is  fo 
commonly  apply'd  to  the  mind  ;  and  that  we  fo 
frequently  read,  and  hear,  of  "  the  eyes  of  the 
underftanding",  as  well  as  of  the  body. 

I  SHALL  endeavour,  not  only  to  point  out  to  ' 
you  this  analogy,  but  fo  to  do  it  as,  at  the  fame 
time,  to  illuilrate  the  do6trine  of"  divine  illumi- 
nation" j  the  thing  I  principally  have  in  view."  . 

I.  Ijf 

f  Pfal.  19.  8.         f  Ifa.  42.  65  7.      X  Eph.  4.  19. 
§  Ads  26.  18. 


in  the  Work  of  Illumination.     279 

I.  In  the  firft  place.  In  order  to  men's  being 
capable  of  feeing,  they  mud  be  endow'd  with 
thofe  bodily  organs,  which  are  naturally  fited  to 
the  purpofe.  If  they  are  deftitute  of  thefe  ♦,  were 
born  without  them,  or  have  fince  been  deprived 
of  them,  it  is  impofTible  they  fhouldlee.  Their 
condition  is  fuch,  that  none  of  the  objeds  of 
fight  can  be  perceived  by  them.  Darknefs  and 
light  are  to  them  the  fame  thing  :  They  have 
no  faculty  by  which  they  can  .difcern  the  differ- 
ence between  them.  And  if  they  were  always 
without  this  faculty,  they  have  no  idea  at  all  of 
light,  or  colours :  Nor  can  it  be  communicated 
to  them,  conformably  to  the  eftablifht  order  of 
nature.  They  are  incapable  of  fuch  communi- 
cation, unlefs  by  a  miraculous  exertment  of  the 
power  of  the  God  of  nature. 

, ,.,  And  thus  it  is  with  refpe61:  to  "mental  fight". 

["The  underftanding  is  the  fame  thing  in  relation 
to  truth,  that  the  bodily  eye  is  with  regard  to 
the  objects  of  fight.  If  therefore  men  are  not 
endow'd  with  an  intelledual  faculty,  they  can 
have  no  perception  of  truth  of  any  fort  or  kind.  • 
Their  minds  will  be  in  as  total  darknefs,  as  their 
bodies  are  when  they  have  no  eyes.  Nor  can 
the  idea  of  truth,  while  they  are  deftitute  of  the 
underftanding-faculty,  be  conveyed  to  them,  any 
more  than  the  idea  of  light  to  thofe  that  never 
had  the  organs  of  fight. 

In  confequence  of  this  analogy  between  bodily 

and  mental  fight,  it  may  naturally  be   enquired, 

whether,    in  the  work  of  "  illumination",  God 

creates  the  faculty  by  which  men  are  made  to 

T  4  ^ee. 


28o       T^he  Method  of  the  Spirit ^ 

fee,  or    efFedls  a  moral  change  only  in  the  intel- 
ledual  faculty  they  are  already  poffeffed  of? 

I  SHOULD  not  have  tho't,  that  there  was  any 
room  for  fuch  an  inquiry,  had  it  not  been  for 
•what  fome  have  faid,  it  may  be  unwarily  upon 
this  fubjed.  It  fhould  feem  paft  all  reafonable 
difpute,  that,  in  enlightening  men's  minds,  God 
confiders  them,  and  deals  v^ith  them,  as  intelli- 
gent beings.  Tis  the  truth  of  fadl,  that  they 
are  fo.  They  come  in'-oexiftence  endow'd  with 
an  underftanding-faculty.  Some  indeed  are  born 
ideots,  as  there  are  others  that  are  born  blind. 
But  for  the  generality,  they  are  naturally  endow'd 
with  an  intelledual  capacity.  Tis  true,  the 
entrance  of  (in  into  the  world  has  greatly  hurt 
this  power  of  the  mind  ;  infomuch  that,  it  left  to 
ourfelves,  and  our  own  guidance,  we  Ihall  "  dark- 
en our  hearts"  thro'  prejudice  and  lull:.  But 
notwithftanding  'the  original  lapfe,  and  all  that 
has  been  confequent  upon  it,  the  intelledual 
faculty  itfelf  remains  in  us.  We  Hill  exift  intel- 
ligent creatures.  '■  There  is  therefore,  in  the  "  work 
of  illumination",  no  infufion  of  any  new  faculty 
by  the  creating  power  of  God.  "  The  almighty 
jnfpir'd  us  with  underftanding",  the  natural  capa- 
city for  it,  when  he  gave  us  a  being  in  the  world. 
Whatever  therefore  is  done,  in  the  affair  of  illu- 
mination, is  done  upon  a  faculty  we  are  previ- 
oufly  the  fubjeds  of :  Nor  is  there  any  change 
tifeded,  whenfinners  are  enlightened  by  the  Spirit 
of  God,  but  what  is  of  the  moral  kind  Their 
tinderftandings  may  be  affifted,  ilrengthened, 
enlarged,  refined,  and  greatly  alter'd  for  the  bet- 
ter j  but  no  new  faculty  is  introduced  into  their 
-'  •  -  naturco 


?/^  the  Work  of  Illumination.     281 

nature.  The  fcripture  no  where  fuggefts  fuch  a 
thing;  but  always  fuppofes,  on  the  contrary, 
that  men  have  underltandings  to  enlighten  ; 
otherwife  they  could  not  be  enlightened.  There 
Would  be  no  ioundation,  in  their  make,  for  this 
work  to  be  built   upon. 

It  will,  perhaps,  be  faid,  thofe  that  are  en- 
lightened "  difcern  ipiritually"  the  things  of  the 
Spirit,  which  the  "  natural  man'*  is  not  capable  of 
doing  :  Nor  can  it  be  done,  by  any,  without  the 
introdudion  of  fome  new  faculty.  If  by  a  new 
faculty  is  meant,  a  faculty  fo  changed  from  what 
it  was^,  that  it  may  properly  be  called  new  in  the 
moral  fen fe,  it  is  readily  allowed.  But  this  is  a 
quite  different  thmg  from  the  formation  of  a  ca- 
pacity, power,  or  faculty,  in  the  foul,  that  is 
phyfically  new.  Their  is  no  need  of  any  new  fa- 
culty, in  this  I'enfe  The  natural  one,  made  mo- 
rally new,  will  anfwer  the  end  as  well.  Nothing 
more  indeed  is  neceffary,  in  order  to  a  "  fpiritu- 
al;  diicerning  of  the  things  of  the  fpirit",  than  an 
ability  to  fee  them  in  a  light  that  is  new,  and 
different  from  that  in  which  they  are  feen  by  the 
iinderflandvng,  confidered  in  its  meer  "natural'* 
ftate.  And  what  is  there  in  this,  but  the  mind 
may  be  capable  of,  when  it  comes  to  be  enlighten- 
ed by  the  Spirit  of  God  }  Tis  eafily  fuppofeable, 
that  he  may  fo  help  men's  underftandings,  as 
that  they  fhall  oe  able  to  fee  the  things  of  God  in 
their  true  point  of  light,  and  foas  they  never  did, 
or  could  fee  them  before. 

2.  We  cannot  fee,  in  the  literal  fenfe  without 
light.     This  is  the  medium  by  which  vifible  ob- 

jeds 


2S2       The  Method  of  the  Spirit^ 

jeds  are  made  perceptible.  Was  the  vifive  facul- 
ty ever  fo  found  and  perfed,  it  would  be  intire- 
ly  ufelefs  if  there  was  no  light.  It  is  by  the  in- 
tervention of  the  rayes  of  the  fun,  or  fome  other 
luminous  body,  that  imprt  (Tions  are  made  on 
the  organs  of  fight,  and  thofe  fenfations  cauied, 
which  none  are  the  capable  fubjeds  of,  but  thofe 
who  have  eyes  to  fee. 

And  fomething  analagous  to  this  is  true,  in 
regard  of  the  underftanding-faculty.  Ideas  are 
the  fame  thing  to  the  intellectual  eye,  that  the 
rayes  of  light  are  to  the  bodily  eye.  Were  we 
void  of  ideas,  we  fhould  be  in  total,  mental 
darknefs,  and  incapable  of  feeing  with  the  eye 
of  the  underilanding,  tho'  it  were  ever  fo  bright 
and  clear.  There  might,  in  this  cafe,  be  the 
faculty  of  intelledual  fight,  but  we  fhould  not 
be  able  to  ufe  it.  It  would  be  of  no  manner  of 
fervice  :  We  might  as  well  be  without  it. 

The  "  God  of  nature"  has  therefore,  not  only 
implanted  in  us  an  intelledual  faculty,  but  taken 
care  to  provide  for  the  introduction  of  ideas  into 
our  minds,  that  it  might  be  ufeful  to  us.  Im- 
prefTions  from  the  material  world,  by  the  inter- 
vention of  a  variety  of  bodily  organs,  fuitably 
adapted  to  the  purpofe,  affe6b  the  loul,  and,  in 
time,  conformably  to  a  fettled  courfe  of  nature, 
ftore  it  with  ideas ;  which  ideas,  together  with 
the  perceptions  we  have  of  the  operations  of 
our  mental  powers,  ferve  as  alight  toourunder- 
ilanding-faculty  :  And  it  is  by  this  light,  that 
we  become  capable  of  feeing  with  it,  that  is,  of 
perceiving  thofe  innumerable  "  natural  truths'* 
that  are  the  objedls  of  this  faculty,  BuTj, 


in  the  Work  of  Illumination.      283 

Bi/T,  befides  this  natural  light,  to  come  nearer 
to  our  point,  the  God  of  grace,  that  men's  minds 
might  be  fuitably  enlightened,  has  fuperadded 
the  light  of  revelation  ;  which  light  he  intended, 
fhould  be  of  like  ufe  to  the  eyes  of  their  under- 
ftandings,  with  refped  to  the  great  things  per- 
taining to  falvation,  that  the  natural  light  is  to 
the  bodily  eye,  in  regard  of  the  common  affairs 
of  life.  We  are  frequently  led,  by  the  facred 
writers,  to  conceive  thus  of  th6  matter.  Says,  the 
man  after  God's  own  heart,  *  "  the  command- 
ment of  the  Lord  is  pure,  enlightening  the  eyes". 
And  again  f  "thy  word  is  a  lamp  to  my  feet, 
and  a  light  to  my  path".  To  the  like  purpofe 
.  are  thofe  words  of  Solomon,  J  "  the  command- 
ment is  a  lamp,  and  the  law  is  light".  And 
Chrift,  whofe  character  is  that,  "  the  fun  of  righ- 
teoufnefs",  is  reprefented  to  be  of  the  fame  ufe 
to  the  intelledual  fight  of  men,  that  the  fun  in 
the  heavens  is  to  the  bodily  fight.  Hence  he  is 
faid  to  have  "  come  a  light  into  the  world'\  § 
Hence  he  is  called  "  a  light  to  lighten  the 
Gentiles"  |1  And  hence  the  defign  of  his  coming 
is  fpoken  of  mfuch  language  that,  "  to  give  light 
to  them  that  fit  in  darknefs,  and  in  the  fhadow 
of  death".  ^  And  the  light  he  has  given  the 
world,  in  the  revelations  of  fcripture,  is  that 
alone,  by  which  we  are  let  into  the  knowlege  of 
the  gofpel  method  of  "  redemption  thro'  Jefus 
Chrift".  It  lay  "  hid  in  God",  till  he  was  pleafed 
"  fupernaturaily"  to  open  the  everlafling  defigns 
of  his  grace  to  aperifhing  world.  This  he  did 
to  Adam,  and  Abraham,  in  a  general  fummary 

way; 

*  Pfal.  19.  8.        t  Pfah  1 19.  105.        t  Prov.  6. 23. 
§  John  8.  12.        li  Luk.  2,  32,      ^  Luk.  i.  79. 


284        ^^^   Method  of  the  Spirit^ 

way  ;  and  to  the  jewifli  nation,  under  the  cover 
of  types,  figures  and  prophetic  reprefentations  j 
but  never  in  a  diflin£l  and  explicit  manner,till  the 
times  of  Chrift,  who  came  from  the  father,  knew 
his  mind,  refpe6ting  the  great  affair  of  man's 
falvation,  and  plainly  declared  it  to  the  world. 

Tis  obfervable,  the  natural  light,  without 
which  a  being  on  the  earth  would  be  fcarce  de- 
fireable,  is  the  fole  contrivance,  and  effed,  of  the 
infinite  wifdom,  power  and  goodnefs  of  God. 
He  CREATED  it.  And  he  is,  in  like  manner,  thg 
CREATOR  of  that  light,  which  fhews  men  the 
way  of  falvation  thro'  a  redeemer.  It  came  down 
fuper-naturaily  from  above  :  Nor  could  we  have 
had  any  idea  of  the  truths  it  difcovers,  had  they 
EOt,  in  this  way,  been  revealed  to  us.  This  re- 
vealed light  is  therefore  the  fame  thing,  in  the 
*'  new-creation",  that  the  natural  light  is  in  the 
"  old".  And  we  are  abfolutely  beholden  to  God 
for  it.  There  is  nothing  of  man  in  it,  no  will  of 
his,  not  fo  much  as  a  wiili,  or  tho't  of  his  heart. 
Tis  intirely  the  gift  of  heaven.  And  tis  in  this 
fenfe,  with  great  propriety,  that  God  is  faid  to 
"  enlighten  our  underftandings"  ;  for  they  have 
no  light,  nor  was  it  polTible  they  fhould  have  any, 
with  reference  to  the  gofpel-plan  of  falvation, 
but  what  God  has  been  pleafed  freely  to  give 
them  ;  and  this,  in  a  way  preventive  of  any  en- 
deavours of  their's  to  procure  this  gift. 

I  SHALL  not  think  it  a  digrefTion  to^ubjoin  he/e, 
the  bodily  eye,  and  vifible  objedts,  a^e    fo  fited 
to  each  other,  by  the  wifdom   and   goodnefs  of 
God,  as  that  plcafure  is  connedled  with  the  ap- 
plication 


in  the  Work  of  Illumination.     285 

plication  of  the  latter  to  the  former.     Not  but 
that  the  impreffions  made  on  the  organs  of  fight, 
by  external  objects,  are  fometimes  the  occafion  of 
uneafinefs.     It  was  defigned  they  jfhould  be  fo; 
And  many  wife  and  valuable  ends  are  anfwered 
hereby.     But   ftill,   plealbre    is  ordinarily  con- 
joined with  feeing,  according  to  that  obfervation  of 
the  wife  man,  *  "  the  light  is  fweet,  and  a  pleafant 
thing  it  is  for  the  eye  to  behold  the  fun".     And 
this  is  as  true  of  the  eye  of  the  underftanding,  as 
of  the  body.     The  perception  of  truth  is  accom- 
panied  with  pleafure,   unlefs  in    thofe  inflances 
wherein  it  is  intended  to  excite  averfion,  and  give 
anxiety.  FThere  is  fuch  a  proportion,  congruity, 
agreement,  or  whatever   elfe  any  may  pleafe   to 
call  it,  between  the  ^^intelledual  faculty,   and  the 
objects  that  are  fited  to  give  it  delighr,  that  this, 
by  an  ellablifht  uniform  courfe  of  nature,  is   the 
refult  of  their   meeting   together.     It  not  only 
perceives  thefe  objedls,  but  perceives  alfo,  at  the 
fame  time,  a  fweetnefs,  beauty  and  excellency  in 
them,  greater  or  lefs,  according  to  the  nature  of 
the  objedi:  perceived,  and  the  degree  in  which  it 
is  perceived.     There  are  no  intelledlual  objedts, 
in  themfelves  beautiful  -and    excellent,  but  the 
underftanding  is  formed  with  a  capacity,  origi- 
nally greater  in  fome,  and  lefs  in  others,  to  per- 
ceive the  beauty  and  excellency  there  is  in  them, 
as  truly  as  to  perceive  the  obu-6ts  themfelves  1^  Nor 
has  this  capacity  been  deftroyed  by  fin,  anymore 
than  the  intelle6lual  faculty  itf  rlf.     And   it  is, 
perhaps,  impoiTible  it   fnould    be  deftroyed,  but 
by  the  deftrudion  of  the  ta.  ulty   by  which  we 
perceive  at  all.     Tis  accordingly  the  truth  of  fad, 

that 
*  Ecclef.  II.  7. 


286       The  Method  oj  the  Spirit^ 

that  men,  who,  by  their  perfonal  folly,  have 
awfully  corrupted  their  underftandings,and  moral 
tafte  too,  are  yet  capable  of  feeing,  and  feeling, 
a  beauty  and  glory  in  charadlers  that  are  the  re- 
verfe  of  their  own.  When  placed  before  their 
view,  in  a  flrong  point  of  light,  they  command 
their  approbation  \  they  can't  but  own  their  per- 
ception of  an  amiable  glory  in  them  j — tho',  at 
the  fame  time,  they  are  afliamed,  they  are  not 
themfelves  the  fubjeds  of  this  glory. 

What  I  aim  ar,  in    this  additional  tho't,  is  to 
fhow,  that,  in  the  work  |of  illumination,   there  is 
no  "  phyfically  new  fenfe"  implanted  in  the  fm- 
ner,  any  more  than  a  phyfically  new  intelle6lual- 
faculty.     If  he  had   no  intelledlual  capacity,   it 
would  be,  not  "  morally"  only,  but  "  naturally", 
impoflible  he  (hould  underftand  •,  and  it  would 
be  equally,  and  in   the  fame  fenfe,  impolTible    he 
fhould  perceive  a  beauty   and   excellency  in   any 
objedt  of  the  mind,  if  he  had   no  capacity  in  his 
nature  for  this  perception.     The   idea  of  this 
beauty  could  not,  in  this  cafe,  be  comamunicated 
to  him.     A  phyfically  new  capacity  muft  be  put 
into  him,  in  order  to  it  t  that  is  to  fay,  he  muft 
be  made  a  phyfically  different  being  from  what  he 
was,  and  from  what  others  of  his  fpecies  are.    But 
the  bible  no  where  gives  us  reafon  to  expefl  the 
implantation  of  any  fuch  new  capacity  :  Nor  in- 
deed is  there  any  need  of  it.     The  moral  change 
that  is  made  in  the  underftanding,  by  the  illumi- 
nations of  the  Spirit  of  God,  will,  at  the   fame 
time,   introduce  a  proportionable  tafle,  relifh,  or 
favour  of  divine  and  fpiritual  objefts.     This  tafte 
may  be,  and  a(^ually  is,  wanting  in  vitiated   and 

corrupted 


/    in  the  Work  of  Illumination.     287 

corrupted  minds  ;  and  fo  is  the  juft  perception  of 
revealed  truth  alfo :  And  they  bear  an  exad  propor- 
•  tion  to  each  other.  But  if  the  underftanding  is  en- 
lightened in  the  things  of  the  Spirit,  a  tafte  for 
them  will  be  a  natural  concomitant.  When  the 
mind  is  illuminated,  fo  as  to  perceive  revealed 
objeds  in  their  true  point  of  light,  it  will  perceive 
alio  a  beauty  and  glory  in  them.  Thefe  perceptions 
are,  as  1  imagine,  infeperable  from  each  other. 
The  conftitution  of  man  is  fuch,  that  he  can't  fee 
the  truth  as  it  is  Jefus,  and  not  perceive,  at  the 
fame  time,  the  excelling  glory  and  importance  of 
it.  And  if  tis  the  cafe  of  any,  that  they  have  no 
tafte  for  fpiritual  and  divine  things,  perceive  no 
favour  in  them,  it  may  with  certainty  be  con- 
cluded, they  have  never  been  enlightened  by  the 
Spirit  of  God,  fo  as  to  fee  them  in  their  jull  and 
proper  light. 

•  3.  The  bodily  eye,  where  there  is  a  fufficlency 
and  clearnefs  of  external  light,  may  yet  be  dil- 
abied  from  feeing,  at  leaft  in  a  diftind  and  clear 
manner,  by  reafon  of  natural  or  contracted  weak- 
nefs  or  diforder.  This  is  no  uncommon  cafe ; 
tho'  an  unhappy  one  :  Nor  can  it  be  remedied, 
but  by  a  removal  of  the  caufe  of  it.  Till 
this  is  done,  the  eye  will  not  fee  clearly,  tho'  the 
rayes  of  the  f^.in  fliould  be  reflected  from  external 
objefts  with  ever  fo  bright  a  luftre. 

And  the  fame  is  true,  with  refpeCl  to  the  eye 
of  the  mind.  Such  is  its  weak  and  difordered 
flate,  fince  the  introdu£lion  of  fm  into  the  world, 
that  its  fight  isobfcured,  in  a  lefs  or  greater  de- 
gree, in  regard  of  all  mankind.      There  is    no 

man 


288        The  Method  of  the  Spirit ^ 

man  but  has  upon  his  mind  fome  wrong  biafs  or 
oiher,  which  is  a  like  impediment  to  the  eye  of  the 
underllanding,  that  a  fihn  is  to  the  eye  of  the  body. 
We  may  be  not  fufficiently  aware  of  it,  but  tis  a 
real  truth,  that  prejudice,  partiahty,  pafTion,  pride, 
fenfual  and  other  lulls,  are,  as  it  were,  the  catarafts 
of  the  mind  ;  and,  in  proportion  to  their  growth, 
will  cloud  its  fight  ;  yea,  they  may  prevail  to  fuch 
a  degree  of  flrength  as,  in  a  great  meafure,  to  put 
out  the  eyes  of  the  underfianding.  And  this  in- 
deed has,  in  all  ages,  been  the  real  truth  of  faft. 

The  heathen  world  have  ever  fo  poorly  under* 
flood,  even,  what  they  might  have  known  of  God, 
that  they  have  all  along  lived  in  ignorance  of  him  ; 
nay,  what  is  much  worfe,  they  have  fo  corrupted 
their  underfianding,  that,  inliead  of  being  their 
guide,  it  has  proved  their  feducer  ;  and  in  fo  grofs 
fenfe,  that  there  are  no  abfurdiiies  in  /peculation, 
nor  abominations  in  practice,  but  they  have  been 
\td.  into  them.  As  the  apoftle  fpeaks,  *  "  profefTmg 
themfelves  wife,  they  became  fools  ;  changing  the 
truth  of  God  into  a  lie,  and  ferving  the  creature, 
more  than  the  Creator,  who  is  bleffed  forever." 
Hence  thofe  numerous  pafTages  of  fcripture,  in 
which  they  are  reprefented  as  having  "  darkened 
their  hearts",  and  ''  blinded  their  minds"  ;  yea, 
and  as  having  done  this  to  fo  great  a  degree,  as 
that  they  *'  could  not  fee",  tho'  they  had  intel- 
le^ual  eyes  for  this  purpofe. 

Nor  is  this  blindnefs  peculiar  to  the  heathen 
world.  Tis  common  to  all  the  fons  of  Adam,  in 
a  lefs  or  greater  degree,     Even  the  chriilian  world, 

who 

*  Rom,  I.  25. 


tn  the  Work  of  Illumination.     289 

who  are  favored  with  the  light  of  the  glorious  Gof. 
pel,  have  fo  blinded  their  minds  as  ,to  grope  in  the 
dark,  as  it  were,  at  noon  day  ;  admiting,  for  truths 
of  God,  the  erofTeft  abfurdities.  For  fuch  are  fome 
of  the  do<^rines  taught,  and  received,  in  the  church 
'  of  Rome  ;  as  the  worfhip  of  God  by  images  ;  the 
■  ufe  of  living  and  dead  faints  as  mediators  with  hea- 
ven, particularly  the  Virgin  Mary,  who  has  far 
more  refpedt  paid  her  than  even  Chrift  himfelf; 
the  converfion  of  the  bread  and  wine,  in  the  facra- 
ment,  into  the  real  body  and  blood  of  Chnft,  and 
the  like  :  Than  which,  more  palpable  abfurdities 
were  never  introduced  into  any  pagan  religion. 
They  are  indeed  as  fhocking  as  were  ever  received 
for  truths,  unlefs  we  fhould  except  thofe  do£lrines 
of  this  fame  church,  which  teach,  that  fhe  is  infal- 
libly right  in  eftablifhing  thefe  monftrous  errors  ; 
and  that  fhe  takes  a  rational  and  chriflian  method 
to  gain  the  affent  of  men's  minds  to  them,  by  in- 
filling on  them  the  fevereft  bodily  tortures.  Thefe, 
it  mu(t  be  owned,  are  fuch  an  aSi-ont  to  the  human 
underftanding,  and  fuch  a  defiance  of  common 
fenfe,  as  can  fcarce  be  matched  with  a  parallel,  in 
any  part  of  the  heathen  world,  however  invelop'c 
with  darknefs. 

Nor  can  it  be  faid,  even  of  Proteflants,  that 
they  han't  betrayed  a  firange  blindnefs  of  mind,  in 
the  grofs  miftakes  which  they  have  embraced  for 
facred  truths.  It  is  indeed  acknowledged,  the  light 
of  the  reformation  opened  to  their  view  the  enor- 
mous folly  of  fome  of  the  popifh  tenets ;  which 
they  have  accordingly  reje£ied  :  But  they  fiill, 
many  of  them  at  leaft,  receive  abfurdities  of  another 
kind,  and  very  great  ones  too.  There  are  numbers, 
V  even 


290       7^^  Method  of  the  Spirit y 

even  in  the  proteftant  world,  who  have  fo  ftrangely 
loft  fight,  both  of  human  reafon,  and  divine  reve- 
lation, as  that  they  are  ready  to  place  the  fubftance 
of  chriftianity  in  any  thing,  rather  than  in  what  it 
ought  to  be  placed.  Nay,  to  fuch  a  degree  have 
fome  been  blinded,  either  by  the  god  of  this  world, 
or  their  own  vain  imaginations,  and  foolifti  pre- 
judices, as  that  they  have  encouraged  themfelves  in 
a  wicked  life,  even  from  the  very  overtures  of  that 
inftitution, which  was  purpofely  fct  on  foot  to  deftroy 
men's  lufts  and  vices  ;  pretending,  that,  by  their 
"  continuing  in  fin",  they  fhould  give  occafion  for 
the  "  greater  illuftration  of  the  mercy  of  God"  in 
their  forgivenefs.  Amazing  infatuation  !  Their 
*'  foollfh  hearts'*  muft  be  extremely  *'  darkened", 
or  tis  not  poflible,  they  fhould  have  been  led  away 
by  fo  fenfelefs  a  delufion. 

The  eyes  of  men's  underftanding  being  thus 
difordered,  the  illuminating  work  of  God's  Spirit  is 
defigned  for  their  help.  And  more  a  great  deal  is 
included  in  it,  than  meerly  his  giving  them  the  ex- 
ternal light  of  revelation.  This  light,  lis  true,  is 
necefiTary.  We  can,  in  no  other  way,  have  an  idea 
of  God  as  "  reconcilable  to  the  world",  and  as 
''  reconciling  the  world  tohimfelf  by  Jefus  Chrift". 
But  tis,  at  the  fame  time,  true  likewife,  that  we 
may  enjoy  this  light,  and  not  perceive  the  truths  it 
would  make  manifeft,  fo  perceive  them  as  to  be  fav- 
jngly  wio't  upon  by  them.  Some  fecret  powerful 
influence  of  the  divine  Spirit  muft  go  along  with  it 
to  effeft  (his.  Our  "  eyes-  muft  be  opened",  or 
we  ftiall  no'  "  behold  wondrous  things  out  of  Gpd's 
law".  Tis  obfervable,  many  truths  were  *'  wrote 
in  the  law  of  Mofes,  in  the  Prophets,  and   in  the 

Pfalms 


in  the  Work  of  Illumination.     291 

Pra-Ims  concerning  Chrift"  ;  but  even  his  difciples 
entertained  wrong  conceptions  of  them,  till  he 
•'  opened  their  underftandings  to  underftand  the 
fcriptures".  ^  In  like  manner,  *'  the  hope  of  the 
chriftran's  calhng,  and  the  riches  of  the  glory  of 
the  inheritance  of  the  faints",  are  externally  revealed 
m  the  gofpel  ;  but  the  apoflle  Paul  knew,  notwith. 
{landing  this,  that  the  Ephefian  believers  needed  to 
have  '*  the  eyes  of  their  underdanding  enlightened", 
in  order  to  their  taking  in  a  more  clear  and  juft 
idea  of  thefe  things,  f  And  if  thofe,  who  were 
believers  already,  needed  further  enlightening  by 
the  Spirit,  in  order  to  a  more  full  profpe<fl  of  the 
*'  glory  of  the  hope  that  was  fet  before  them", 
much  more  are  his  illuminating  influences  necefJary 
for  others.  The  truth  is,  "  the  vail  that  is  on  the 
hearts  of  finners  mull:  be  taken  away",  or  they  will 
never  "  behold  with  open  face  the  glory  of  the 
Lord",  fo  as  to  be  *'  changed  by  it  into  the  fame 
image  from  glory  to  glory"  ;-  that  is  to  fay,  the 
itnpediments  to  their  intelleflual  fight,  occafioned 
by  the  mifts  of  fin  and  luft,  muft,  in  a  good  mea- 
fure,  be  removed  away,  or  they  will  be  unable  to 
fee  revealed  truths  fo  as  to  be  morally  transformed 
by  them.  This  calls  for  help,  from  the  Spirit  of 
God,  beyond  that  which  is  aflorded  by  the  light  of 
revelation,  in  irfelf  fimply  confidcred.  And  it  is 
principally  by  means  of  this  further  help,  that  that 
effe^l  is  wro't  in  finners,  which  is  exprefied  in  the 
facrcd  writings  by  their  ''  underflandings  being 
opened",  by  their  being  "  called  out  of  darknefs'% 
by  their  being  '*  turned  from  darknefs  to  light", 
and  ihs  like. 

V  2  The 

*  Luk.  24,  44,  45.  t  Eph.  I,  17,  18. 


292        The   Method  of  the  Spirit^ 

The  Spirit  of  God,  as  I  imagine,  ordinarily  be- 
gins this  part  of  his   iil.uminating  work,  by  roufing 
the  conrciences  of  finners,  and  exciting  in  them  an 
earneil  follicitude   to  become  acquainted  with   the 
things  that  are  connected  with  their  cverlafting  well- 
being.     They  were  walking,  it  may  be,  '*  in  the 
way  of  their  own  heart,  and  -in  the  fight  of  their 
their  eyes",  tho'tlcfs  of  God,  and   unconcerned  a- 
bout  their  fou's,  and  the  important  affairs  of  falva« 
tion.     But,  by  fome  alarming  providence,  or  fea- 
fonable  word  of  truth,  fuitably  imprefTed  on  their 
minds  by  the  influence  of  the  Spirit,  they  are   fa 
changed  from  what  they  were^  as  to  become  feri- 
oufly  tho'tful  ;  and  their  tho'ts,  inftead  of  running 
npon  the  vanities   and  gaites  of  the  world,  or    the 
gratifications  of  time  and  fenfe,  are  turned  towards 
the  infinitely  greater  concerns  of  eternal  life.     This 
is  the  natural  effedl  of  an*awakened  ftate  of  mind  \ 
and  it  (trongly  tends  to  check  the  power  of  fin,  and 
weaken  the  force  of  .thofe  wrong  biafi^es  that  darken 
the  fight  of  the  mind.    It  is  certainly  a  well  adapted 
mean  to  iIms  purpofe  ;  as  truly  {o  as  external   ap- 
plications are  to  the  bodily    eye,  to  take  off  a  film 
that    hinders   it  from  feeing.     A    fenfe  of  fin  and 
guilt    is    ever   accompanied,    more   or    lefs,    with 
diOrefiing  anxiety.     This  naturally  puts  the  finner 
upon  looking  out  for  help  ;  and   upon  doing  it,  in 
a  fober,  ferious  and  earnelt  manner.     Perfons  under 
awakenings  by  the  Spirit  of  God,  efjpecially  if  they 
are  (irong,  and  of  any  long  continuance,  are  always 
iho'tful,  and  reiigioufly  fb  :  And  they  are,  for  this 
reafon,  from  -he  very  make  of  the  human  foul,  in 
a  better  difpofition,  in  a  liter  temper,  to  be  guided 
by  the  Spirit  intothe  knowledge  of  the  truth,  as  ic 
is  in  Jefus,  than  when  they  were  going  on  in  their 

fins, 


in  the  Work  of  Illumlnatt^n.     293 

(ins,  unconcerned  about  the  affairs  of  religion  and 
another  world.  Their  minds  are  now,  in  a  mea- 
fure,  prepared  for  thofe  higher  illuminaiions  of  the 
Spirit,  which  we  fliall  h^ve  occafion  to  fpeak  of 
uiKier  the  next  head  of  analogy,  to  which  1  proceed. 

p  4.  The  bodily  eye  is  not  able  fully  ro  take  in, 
what  vifible  objedl-s  are  hted  to  communicate,  by  a 
fudden  tranfient  glance  only.  It  mull:  be  fixed  on 
them,  and  view  them  with  care  and  attention  ;  or 
many  things,  boch  ufeful  and  important,  will  efcape 
their  notice,  which  yet  they  might  have  perceived, 
izpon  a  more  exa6l  and  clofe  examination  of  them.  J 

And  the  fame  is  equally  true,  if  not  much  more 
fo,  in  refpe'L  of  the  eye  of  the  mind.  It  cun't  per- 
ceive truth,  unlefs  in  a  few  felf-evident  inllances, 
and  not  even  in  thefe  at  firft,  by  a  fingle  caft  of 
its  difcerning  power.  It  mud:  view  it  with  care, 
deliberation  and  attention  ;  otherv/ife  it  will  not  fee 
it  :  To  be  fure,  not  fo  as  to  be.  in  any  confiderable 
meafure,  impreOed  and  influenced  by  it.  And  to 
the  want  of  this  care  and  attention  it  is  very  much 
owing,  that  fo  many  truths  are  either  wholly  un- 
difcerned  by  multitudes,  or  difcerned  only  in  an 
imperfect,  partial  and  confufed  manner.  Efpecially 
is  this  the  cafe,  in  regard  of  religious  truths ;  thofe, 
I  mean,  which  are  not  perceivable,  but  by  the  light 
of  revelation.  This  light  does  not  tranfmit,  lo  thofe 
who  are  favored  with  it,  a  conception  of  the  truths, 
it  would  declare,  either  as  to  their  evidence,  mean- 
ing, ufefulnefs,  or  importance,  whether  they  attend 
to  them,  or  not.  Tis  indeed  fited  to  convey  into 
the  mind  this  perception  ;  and  fo  as  to  rene./  and 
transform  it  :  But  it  does  this  in  the  ufe  of  con- 
V  3  fideration 


294       ^^^  Method  of  the  Spirit^ 

fideration  and  attention.  Tis  accordingly  obferve- 
able,  *'  the  word'*  as  '*  able  to  fave  the  foul",  is 
fpoken  of  as  "  an  ingrafted  word".  How  docs  the 
cyon  turn  the  Tap  of  a  (lock  into  its  own  nature, 
and  caufe  it  to  bring  forth  good  fruit,  but  by  being 
faftened  upon  it,  and  let  into  it  ?  *'  The  word" 
turns  the  temper  of  the  mind  into  its  own  nature, 
the  fame  way,  in  the  moral  fenfe,  that  is,  by  feri- 
ous  confideration  ;  which  does,  as  it  were,  faflen 
the  word  to  the  mind,  let  the  one  into  the  other, 
and  unite  them  together.  In  like  manner,  it  was 
\Sy  this  fame  confideration  and  attention  that  the 
"  hearers  of  the  word",  refembled,  in  the  parable, 
by  '^  feed  fowed  in  good  ground,  that  bro't  forth 
good  fruit,  and  in  plenty",  are  diftinguifhcd  from 
the  other  hearers,  refembled  by  "  {^til  that  was 
fowed,  and  came  to  nothing"  :  Tis  faid  of  ihem, 
**  having  heard  the  word,  they  kept  it",  that  is,  they 
retained  it  in  their  hearts  by  ferious  contemplation, 
by  frequently  employing  their  tho'ts  on  it  ;  where- 
ita  they  differed  from  the  other  hearers,  who,  for 
want  of  this  conGderation,  fufiered  the  word  to  be 
"  fnatched  away  from  them",  or  to  "  wiiher", 
*'  having  nothing  to  give  it  *'  root"  ;  or  to  be 
"  choked  with  the  cares  of  the  prefent  life".  And 
the  "  doer  of  the  word'',  who  fhall  be  '*  blefTed  in 
his  deed",  is  dininguillied  from  the  '*  hearer  of  it 
only",  by  his  **  looking  into  the  law  of  liberty  ; 
and  continuing  therein",  that  is,  continuing  to  look 
therein.  In  other  words,  expreffive  of  the  thing 
meant,  he  is  one  that  does  not,  in  a  heedlefs,  curfory 
way  only,  cafl  his  eye  upon  the  facred  books  of  re- 
velation, but  looks  into  them  with  care  &;  attention  ; 
and  he  continues  in  the  ufe  of  this  care,  "daily 
fearching  the  fcripiures",  if  he  may  find  in  them 

*'  the 


in  the  VFork  of  Illumination.      295 

"  the  words  of  eternal  life".  Hence  the  advice, 
'*  take  heed  how  you  hear*'.  ^  And  again,  "  give 
the  more  earned  heed  to  the  things  which  you  have 
heard,  lead  at  any  time  you  fhould  let  them  flip".  -[- 
Hence  David  "  iho't  on  his  ways",  as  a  proper 
means  "  to  turn  his  feet  into  the  path  of  God*s 
tedimonies",  |1  And  hence  alfo  that  fo'emn  prayer 
of  his.§  '' O  Lord  God  of  Abraham,  of  Ifaac  and  of 
Ifrael,  our  fathers,  keep  this  for  ever  in  the  ima- 
gination of  the  tho'ts  of  the  heart  of  this  people, 
and  prepare  their  heart  unto  thee", 

\  Now  the  Spirit  of  God,  in  managing  the  work 
of  illumination,  fixes  the  thots  of  finners  upon  re- 
vealed objecfls,  and  fo  governs  their  exercife,  as  that 
divine  truths  are  favingly  opened  to  their  view.  I 
obferved,  under  the  former  head,  that  he  ordinarily 
begins  this  work  by  awakening,  in  the  minds  of 
finners,  fuch  a  concern  about  their  future  ever- 
lading  weli-being,  as  turns  their  tho'ts  from  the 
things  of  this  world,  to  the  things  of  God  and  their 
foul's  falvation.  |  I  would  now  fay,  having  thus 
excited  in  them  a  difpofition  to  fober,  religious  con- 
fideration,  he  proceeds  in  the  work,  by  calling  theij 
attention  to  divine  and  fpiritual  objc£ls,  and  holding 
their  tho  ts  to  them,  by  frequent  and  clofe  contem- 
plation. So  it  was  that  he  made  David  fpiritually 
wifer  than  his  enemies.  He  did  this,  by  keeping 
divine  truths,  and  his  mind  together.  That  is, 
the  account  of  the' matter,  *'  thou,  thro'  thy  com- 
mandments, had  made  wifer  than  mine  enemies  ; 
for  they  are  ever  with  me^'i  So  he  "  opened  the 
heart  of  Lydia,  that  fhe  attended  to  the  things  which 
V  4  were 

*  Luk.  8.  18.        t  Heb.  2.  I.        llPfal.  119:59. 
§  I  Cron,  29.   iS.        X  Pfal.  119.  98. 


296        lie  Method  of  the  Spirit^ 

were  fpoken  of  Paul".  -^  She  "  held  her  mind  to 
them',  kepr  it  (laid  upon  them  by  clofe  confidera- 
tion.  hx\^  this  flie  did,  as  influenced  hereto  by  the 
Spirit  of  God.  He  "  opened  her  heart",  lo  as  that 
fhe  '*  thus  attended".  And,  in  like  manner,  he 
opens  ihe  hearts  of  others,  by  his  fecrct  and  pow- 
erful 'nfluences,  to  think  of  the  great  concerns  of 
their  fouls  and  eternity,  and  to  think  of  them  with 
an  attention  fo  earneft  and  engaged,  as  that  other 
tho'ts  are  excluded,  at  lead  the  force  of  them  re- 
trained within  proper  bounds  and  limits.  They 
might  before  this  have  tho't  of  the  great  truths  of  re- 
ligion and  faivation,  but  their  tho'ts  of  this  kind  werq 
fudden  in  their  rife,  and  fhort  in  their  continuance. 
They  were  foon  '*  choked  with  the  cares, or  riches, or 
pleafurcs  of  this  life''.  But  they  have  now  a  fettled 
sbode  in  ihcm.  They  '*  meditate  on  them  both  in 
the  day  and  in  the  night".  They  are  the  princi" 
pal  obje<^s  that  employ  their  ferious  confideration. 
And  lis  ordinarily  in  concurrence  with  thisawaken'd, 
and  engaged  attention,  that  the  divine  Spirit  "  fhines 
into  their  hearts",  fo  as  to  "  give  them  the  light 
of  the  glory  of  God,  in  the  face  of  Jefus  Chrill". 
Having  excited  in  them  a  ferious,  confiderate  difpo- 
fitinn,  he  turns  their  tho'ts  to  the  great  do(5lrines  of 
faivation,  afTifls,  fuperintends  and  condu61s  the  ex- 
crcife  of  them,  and  in  this  way  opens  their  under- 
flandings  fo  as  to  difcover  to  them  the  truths 
of  revelation  in  their  divinity,  r'ealiiy,  excellency, 
ufefulnefs  and  neceffity.  And  now  it  is,  that  they 
fee  divine  ol  je£ls  in  a  different  light  from  what  they 
did  before.  They  1  ave  now  fuch  a  fight  of  God, 
as  that  they  love  him  with  their  whole  Jouls,  and  are 
difpofed  to  make  him  the  fupreme  obje6l  of  their 

hopes 
*  Ads.  16.   14c 


in  the  Work  of  lihminatwn. .    297 

hope,  truil  and  confidence.  They  have  now  fuch 
a  fight  of  Chrift,  as  one  "  able  to  fave  even  to  the 
uttermoft,  all  that  come  to  God  by  him",  that  they 
can  readily  venture  their  eternal  concerns  in  his 
hands.  They  have  now  fuch  a  fight  of  fin,  in  its 
pdious  nature,  as  well  as  ruinous  tendency,  as  that 
they  find  within  themfelves  a  heart  to  hate  it,  and 
to  abhor  themfelves  for  ever  having  had  any  love 
to  it.  They  have  now  fiich  a  fight  of  holinefsjin  the 
excellency  of  its  nature,  as  well  as  the  ufef  ulnefs  of 
its  tendency,  that  they  more  heartily  defire  nothing, 
than  that  they  may  **  be  holy  even  as  God  is  holy". 
In  a  word,  <hey  have  now  fuch  a  fight  of  the  wiH. 
dom,  the  holinefs,  the  rightcoufnefs  and  mercy  of 
the  gofpel  fcheiiie  of  *'  redemption,  thro'  the  blood 
of  Chrift',  that  they  can  intirely  acquiefce  in  it ; 
neither  expelling,  nor  defiling  to  be  faved  in  any 
other  way.  They  *'  count  all  things  but  lofs  for 
^he  excellency  of  the  knowledge"  they  now  have 
^'  of  Chrift  Jefas  their  Lord*'. 


5.  I  HAVE  yet  to  fay,  in  the  fifth  and  lad  place, 
the  bodily  eye  may  be  fo  circumftanced,  as  to  be 
incapable  of  feeing  diftindlly  and  clearly,  but  by 
the  intervention  of  foreign  help.  A  common  cafe 
this.  There  are  multitudes,  efpecially  among 
thofe  in  years,  whofe  eyes  are  in  fuch  a  ftate,  as 
that  the  objects  of  fight  appear  as  thro'  a  mift  ; 
and  they  lee  them  in  an  indiflindl,  and  confufed 
manner  only  :  But,  by  the  help  of  proper  glalTes, 
the  rayes  of  light  are  fo  colle6ted,  and  thrown 
upon  the  eye,  as  that  this  obfcurity  is  taken  away, 
and  they  are  enabled  to  fee  with  clcarnefs  and 
precifion. 

And 


298      ^he  Method  of  the  Spirit^ 

\  And  thus  it  is,  in  a  great  meafure,  with  the 
eye  of  the  mind.  It  may  not  be  able  to  difcern 
truth,  in  a  thoufandinftancts,  with  clearnefs  and 
certainty,  till,  by  foreign  aid,  it  is  placed  before 
their  view  in  a  fpecial  point  of  light.  |  They  can 
^ow  readily  perceive  it  to  be  truth,  and  fo  per- 
ceive it  too,  as  to  feel  the  beauty  and  excellency 
of  it  ;  and  the  light  may  break  in  upon  them 
with  fo  bright  a  luftre,  as  to  occafion  even  their 
wonder,  that  they  could  not  difcern  it   before. 

And,  perhaps,  this  is  eminently  one  of  the 
ways,  in  which  the  Spirit  of  God  opens  the  eyes 
of  men's  underftandings  to  fee  the  truths  of  reve- 
lation, in  their  certainty,  fweetnefs  and  infinite 
importance.  He  may  fo  fuperintend  and  govern 
the  exercife  of  their  tho'ts  with  reference  to  them  ; 
their  ideas,underhis  guidance,  may  be  fet  in  fuch 
order,  and  placed  in  fuch  an  eafie  relation  to  each 
other,as  that  the  mind  fhall  fee  things  in  a  peine 
of  light  it  never  did  before,  and  never  would,  or 
could,  have  done,  had  it  not  been  fcr  this  inter- 
vening help.  By  giving  their  tho'ts  this  fpecial 
diredion,  and  connexion,  they  may  have  the  mod 
lively  fight  of  that,  they  could  not  difcern  before, 
or  faw  only,  as  it  were,  in  the  dark,  in  a  partial, 
indiftindt  and  confufed  manner.  And  let  it  not 
feem  ftrange  to  any,  that  the  Spirit  of  God  fhould, 
in  this  way,  (hine  into  men's  hearts,  "  calHng 
them  out  of  darknefs  into  marvellous  light". 
He  has  infpired  fome,  even  among  the  fons  of 
men,  with  fuch  dexterity  and  fkill,  that,  by  put- 
ting together,  and  placing  in  a  proper  point  of 
light,  the  ideas  that  conftitute  thefe  and  thofe 
natural  truths,  they  can  eafily  convey  a  percep- 
tion 


in  the  Work  of  llluminatlm.     299 

tion  of  them  toothers,  and  in  cafes  too,  in  which, 
perhaps,  they  would  never  have  had  this  percep- 
tion, had  they  been  left  to  themfelves,  and  been 
the  fole  guides  of  their  own  tho'ts.  And  fhall 
not  the  Spirit  himfelf  have  an  abiliry  fo  to  place 
revealed  obje^ls  before  the  view  of  men,  as  thar 
they  fhall  be  able  to  fee  them  fo  as  they  never 
did,  or  could,  before  ?  He  m.oil  certainly  has 
this  ability.  And  tho'  he  may,  in  the  work  of 
illumination,  fo  mix  the  exertments  of  it,  v/ith 
the  adlngs  of  men's  own  faculties,  as  that  they 
can't  eafily,  if  at  all,  diftinguifh  the  one  from  the 
other  ;  yet,  it  is  doubtlefs  principally  owing  to 
this  intervening  influence  of  his,  that  they  arc 
enabled  to  fee  '•  fpiritualiy"  the  things,  he  has 
"  externally"  revealed  in  the  facred  books  of 
fcripture. 

The  influences  of  the  Spirit,  in  helping  men 
to  this  new  and  fpiritual  fight  of  the  things  per- 
taining to  falvarion,  are  fometimes  difpenfed  in 
fuch  a  meafure,  as  that  light  breaks  in  upon  their 
minds  fuddenly  and  perceptibly  ;  infomuch  that 
they  are  able  to  fay,  at  fuch  a  time,  "  the  eyes  of 
my  underftanding  were  opened",  I  had  then  fucbt 
a  fight  of  God,  of  Chrift,  of  my  felf,  and  of  the 
gofpel-way  of  falvation,  as  gives  me  reafon  afifur- 
edly  to  think,  the  life  of  grace  was  now  effedual- 
ly  begun  in  me.  But  commonly  the  work  of 
illumination  is  carried  on,  in  a  more  gradual  and 
lefs  perceptible  way.  The  fubjedts  of  it  can  only 
fay  in  general,  "  whereas  I  was  once  blind,  I  now 
fee".  Their  light,  like  the  "  morning  dawn'% 
gradually  and  indifcernably  "  fhines  more  and 
more"  till  it  increafes  "  to  perfedt  dajf*. 

Some, 


300       l^he  Method  of  the  Spirit^ 

Some,  perhaps,  may  Hk" difpofcd  Jto  think,  if 
not  to  fpeak,  contemptuoufly  of  this  infiuet  ce  of 
the  Spirit,  by  which  men's  underftandings  are 
opened  to  fee  divine  truths  in  a.  nev/  and  different 
light,  becaufe  tis,  to  them,  inconceivable  how  he 
fhould  operate  on  them,  fo  as  to  give  them  this 
perception.  But  the  inconceivablenefs  of  the 
thing  is  nojuft  objedlion  againft  the  truth  of  it. 
Do  thofe  who  move  this  difficulty  know,  how  the 
objedts  of  bodily  fight  affed  the  foul,  by  intro- 
ducing into  it  thofe  fenfations  we  have  certain 
experience  of  ?  Can  they  defcribe  the  modus  of 
their  operation,  pointing  out  the  way  in  which 
imprelTions  on  the  vifive  organs  convey  percep- 
tions into  the  mind  ?  Till  they  find  themlelves 
able  to  do  this,  they  can't,  with  any  face  of 
modefly  or  reafon,  object  againft  the  \infiuence  of 
God's  Spirit  upon  the  underftandings  of  men,  be- 
caufe the  manner  of  it  may  be  fecreted  from  us. 
Tis  indeed  an  objedlion  of  no  more  weight  againft 
the  Spirit's  ading  upon  the  minds  of  men,  that 
we  know  not  how  he  does  it,  than  tis  againft  the 
adlings  of  external  objeds  upon  them  by  the  in- 
ter\'ention  of  the  fenfes,  that  we  are  ignorant  how 
this  is  done.  The  one  is  as  eafie  to  conceive  of 
as  the  other  ;  or  rather,  they  are  both  equally 
beyond  human  comprehenfion.  Nor  is  it  at  all 
incredible,  that  the  God  that  made  our  fouls,  and 
is  therefore  intimately,  and  perfedtiy  acquainted 
•wiiih  them,  and  all  the  avenues  into  them,  fliould 
be  able  to  influence  them  in  ways  we  are  not 
formed  with  capacities  to  inveftigate.  It  would 
be  highly  un  reafon  able,  I  might  fay,  grofty  ab- 
furd,  to  f^ppofe,  he  had  not  this  ability  :  Tho', 
he  ought  alv/ays  to  be  confidered  as  exerting  it, 

not 


in  the  TFork  oj  Illumination.     301 

r 

not  only  in  confiftency  with  the  nature  of  men's 
faculties,  but  in  concurrence  with  them,  and  fo 
as  to  preferve  and  promote,  not  fuperfede,  the 
proper  ufe  and  employment  of  them.  And  in 
this  way  it  is,  as  we  have  feen,  that  he  both  be- 
gins, and  carries  on,  the  work  of  illumination. 
He  awakens  men's  confideration  ;  he  fixes  it  on 
the  great  things  pertaining  to  lalvation,  keeping 
thefe  and  their  minds  continually  together  ;  he 
direds  and  aflifts  the  exercife  of  their  tho'ts  on 
them  ;  and,  in  a  word,  fo  conduds  and  governs 
this  whole  affair,  as  that  therefult  is,  their  feeing 
revealed  truths  fo  as  to  be  no  longer  in  the  dark, 
but  to  become  "  the  children  of  the  day",  and 
"  to  walk  in  light"  :  All  which  is  both  eafily  in- 
telligible, and  highly  reafonable  *,  tho'  the  modus 
of  the  Spirit's  influence  herein  fhould  be  un- 
known, and  not  to  be  defcribed. 

A  VARIETY  of  remarks  might  now  eafily  and 
naturally  be  deduced,  from  the'preceeding  dif- 
courfe,  which  woiild  further  tend  to  illuftrate  the 
do6trine  of  the  "Spirit's  illuminating  work",  as 
well  as  to  corre6t  fome  miftaken  notions  about  it; 
but  I  muft  confine  myielf  to  two  only,  lead  I 
fhould  put  your  patience  to  too  long  a  tryal. 

The  firfl  is,  that  the  divine  Spirit,  in  enlighten- 
ing men's  mmds,  lets  them  into  the  knowlege 
of  no  truths,  but  thofe  that  are  contained  in  the 
facred  books  of  fcripture.  Thefe  were  "  wrote 
by  holy  men",  as  "  moved  and  infpired.  by  the 
holy  Ghofl"  -,  and  they  exhibit  the  whole  mind, 
of  God,  fo  far  as  he  tho't  it  needful,  or  proper, 
to  make  a  revelation  of  it.     The  defign  therefore 

of 


302        Ihe  Method  ef  the  Spirit^ 

©f  the  Spirit,  in  his  illuminating- work,  is  not  to 
enlarge  the  objed:  of  faith,  by  revealing  any  new 
truths  i  but  to  fet  thofe  that  are  already  revealed 
in  fuch  a  point  of  light  before  the  minds  of  men, 
as  that  they  Ihall  have  a  juil,  flrong  and  lively 
perception  of  them,  in  their  divinity,  as  well  as 
excellency  and  importance.  That  light,  which, 
under  the  influence  of  God's  Spirit,  gives  life  and 
vigor  to  the  "  new-creation",  is  "  the  light  of  the 
glory  of  God",  as  it  is  manifefted  in  the  fcripture. 
No  other  light  is  neceflary  -,  no  other  is  ever  made 
ufe  of  by  the  holy  Ghoft,  in  ''  enlightening  the 
eyes  of  men's  underftanding".  He  conveys  into 
their  minds  no  light,  no  knowledge,  no  ideas 
whatever,  but  as  derived  from  that  old,  publick, 
ftanding  revelation  of  God,  the  koly  bible.  To 
fuppole  otherwife  would  be,  in  true  confequence, 
to  refledfe  difhonor  on  this  facred  book,  as  tho'  it 
did  not  exhibit  the  mind  of  God  in  all  things 
neceflary,  in  order  to  man's  falvation.  For  if,  in 
the  work  of  illumination,  new  truths  were  difco- 
vered,  truths  the  fcripture  had  not  before  reveal- 
ed, it  would  be  an  incomplete,  infuflicient  reve- 
lation ;  as  needing  to  be  fupply'd  by  new  infpi- 
ration  from  the  holy  Ghofl:.  It  could  not  there- 
fore be  juftly  faid  of  it,  that  it  is  "  profitable", 
fo  as  that  ''  the  man  of  God  might  be  perfe6l, 
throughly  furniflied  unto  all  good  works"  ;  that 
it  is  "  able  to  make  men  wife  unto  falvation"  ; 
able  to  "  fave  their  fouls";  and  to  "  build  them 
up,  and  give  them  an  inheritance  among  all  them 
that  are  fandlified"  \  all  which  is  exprefly  affirm- 
ed of  it,  as  let  into  men's  minds,  and  aduated 
when  there^  by  the  influence  of  the  Spirit  of 


grace. 


It 


in  the  Work  of  Llumination.     303 

It  obvioufly,  and  neceflarily,  follows  from  this 
remark,  that  thole  are  grofly  deluded,  not  divine- 
ly illuminated,  who  imagine,  that  the  "  teachings 
of  the  Spirit",  under  the  gofpel,  are  ever  afforded 
to  men,  either  "  without''  the  revealed  written 
word,  or  in  "  oppofition"  to  it.  Would  to  God 
it  were  a  falfliood  to  affirm  it  of  any,  that  they 
were  thus  deluded  !  But  it  has  been,  and  now  is, 
too  common  a  cafe  in  the  chriftian  world  ;  efpeci- 
ally  among  thofe,  who,  under  the  influence  of  an 
over-heated  imagination,  have  been  able  to  fee 
vilions  ;  or  to  hear  voices,  audibly  fpeaking,  or 
foftly  whifpering  in  their  ears  ;  or  to  feel  them- 
felves  ftrongly  impreffed  with  this  or  that  notion, 
or  as  ftrongly  impelled  to  this  or  that  a6lioii. 
Underfuch  warmth  of  imagination,  there  isfcarce 
any  thing  too  abfurd  for  men's  faith,  or  pradice. 
Their  fuppofed  immediate,  extraordinary  commu- 
nications of  light  and  knowlege  from  the  Spirit 
of  God,  they  fubftirute  in  the  room  of  fcripture ; 
making  thefe,  not  that,  the  rule  by  which  they 
walk.  If  they  pay  any  regard  to  the  facred  books 
of  infpiration,  tis  only  as  they  may  be  interpre- 
ted to  fall  in  with  that  fuperior  teaching,  they 
vainly  conceit  they  are  under.  In  their  own  ap- 
prehenfions,  they  are  above  inftrudion  from  the 
oracles  of  God  •,  as  having  a  more  fafe  and  fure 
guide,  even  the  Spirit  of  truth,  who  is  their  im- 
mediate diredlor.  Tis*ftrange,  any  fhould  io 
grofly  deceive  themfelves.  i  For  nothing  is  ever 
fuggefted  to,  or  impreflTed  on,  the  minds  of  men, 
by  the  divine  Spirit,  but  in  perfed  harmony  with 
the  revealed  truths  of  fcripture  ^  He  makes  no 
difcoveries  of  any  kind,  but  from  this  facred  book. 
His  work  lies   in  fetting   gofpel  truth  in   fuch  a 

convincing. 


304       Ihe  Method  of  the  Spirit^    - 

convincing,  commanding,  ftriking  light,  before 
the  eye  of  the  underftanding,  as  that  it  may  an- 
fwer  the  great  and  good  purpofes  for  which  ic 
was  revealed  The  "  inv/ard"  teaching  of  the 
Spirit  ought  therefore,in  no  care,upon  nooccafion, 
to  be  "  oppofed"  to  what  is  "  outwardly"  taught 
in  the  revelations  of  fcripiure.  Tis  impoflible, 
as  *'  the  fcripiure  was  given  by  infpiration  of 
God",  that  there  fhould  be  any  difagreement  be- 
tween what  he  "  inwardly"  teaches,  and  what  he 
has  caufed  to  be  "  externally'*  wrote.  "  What  faith 
the  fcripture''  ?  ought  therefore  to  be  the  grand 
queftion  in  all  fuppoied  illuminations,  manifeftati- 
ons,fuggeilions,  and  difcoveries  from  theSpirit.  If 
they  agree  not  with  this  infallible  rule,  they  are  not 
froinhim  \  and  we  may  be  as  fure  of  it,  as  that  he 
is  the  revealer  of  the  truths  contained  in  the  bible. 
There  is  indeed  no  delufion  more  dangerous  than 
this,  of  depending  upon  the  teaching,  and  gui- 
dance, of  the  Spirit,  "  without"  the  word,  or  in 
*'  oppofition"  to  it.  Men  have  now  a  rule,  that 
fuperfedes  the  bible,  even  the  immediate  didates 
of  the  Spirit  of  God  -,  and  fo  are  prepared  for 
whatever  delufions  a  heated  imagination,  or  fub- 
tle  devil,  may  fagged  to  them,  under  the  dif- 
guife  of  divine  communications  ;  and  this,  in 
oppofition  to  the  cleareil  reafon,  as  well  as  moft 
exprefs  revelation.  How  many  enthufiafts,  vain- 
ly conceiting  they  were  extraordinarily  illumina- 
ted by  the  Spirit,  have  proceeded  from  one 
abfurdity  to  another,  till  they  have  run  quite  wild  ! 
There  is  fcarce  any  thing  fo  extravagant,  but  they 
have  been  the  patrons  of  it,  and  under  the  pre- 
tence too  of  being  immediately  inflru6lcd  by  God 
to  be  fo.     We  cannot  be  too  careful  in  guarding 


again  ft 


in  the  Work  of  Illumination.     305 

againft  any  fuppofed  inflnences,di6lates,  or  mani- 
fcftations  from  che  Spirit,  to  the  neglcft  of  the 
fcripturc,  much  more  in  contradi£lion  to  it.  This 
has  never  yet  failed  of  betraying  men  into  folly  ; 
and  the  fame  efFedl  may  always  be  look'tfor  from 
the  fame  caufe.  To  wait  for  the  Spirit,  and  to 
depend  on  him,  for  teaching  and  guidance  "  with« 
out  the  word",  or  in  "  oppofition  to  it'*,  is  an 
endlefs  path  of  error.  As  one  exprelTes  it,  *  "  if 
there  be  any  delufions  in  the  world,  we  mud  own 
this  as  the  belzeebub  among  them.  What  rule 
have  I  to  try  the  Spirit  by,  but  the  \i  ord  revealed^ 
and  written,  in  the  fcriptures  ?  As  Sr,  John  fay^,, 
'^  try  thcSpints,  whedier  they  are  of  God  or  not'\ 
But  how  fhall  1  know,  whether  1  am  taught  of 
the  Spirit,  or  not,  unlefs  the  word  directs  me  ?— 
The  pretence  of  the  Spirit,  in  itsdidates  of  truth, 
*'  befides  and  above  the  word",  will  fetch  argu- 
ments from  the  fame  Spirit  to  maintain  them, tho' 
the  groffeft  delufions  ;  and  fo  the  word,  and  all 
ordinary  means  of  reducing  fuch  to  their  right 
wits,  become  wholly  ufelefs  and  impoflible.  We 
have  had  too  many  years  experience  of  the  difmal 
fad  efFe£ls  of  thi,s  grand  principle  of  en  thufiafm.-— 
Admit  once  of  new-lights  and  vifions  of  theSpirit, 
and  you  cannot  keep  out  damnable  errors  from 
following  after". 

The  other  remark,  deducible  from  the  pre- 
ceding difcourfe,  is,  that  God,  in  the  work  of 
illumination,  confiders  men  as  endow'd  with  in- 
telledual  and  moral  powers,  and  conduds  to- 
wards them  as  fuch,  by  influencing  the  exercife 
X  of 

*f  John  Stillingfleet,  "  his  divine  prefence  in  the  places 
^   ©f  religious  worfliip",  pag.  %i%^  223. 


3o6       Ihe  Method  of  the  Spirit^ 

of  thefc  powers  foas,  in  "  this  way",  to  efre^t  the 
good  plealure  of  his  grace  in  them.     Tis   true, 
the  light  of  truth  held  forth  in  the  facred  books 
of  rcripture,that  light  by  which  finn^rs  are  ''turn- 
ed from  darknefs",    and    enabled    to   "  behold 
the  glory  of  the  Lord",    fo  as  to  be  "  changed 
into  the  fame  image  from  glory  to  glory'',  is  ab- 
folutely  the   gift  of  God.     He  firft  provided  it, 
and  then  fupernaturally  fent  it  down  from  above, 
Tis  no  more  owing  to  men,  than  the  underftand- 
ing-faculty  itfelf,  they  are  the  fubje6ts  of.     Both 
the  faculty,and  the  objed,  are  wholly  and  equally 
of  God  ;  the  latter,  as  really  as  the  former,  and 
as  exclufively  of  all  human  flcill,  will,  or  excrt- 
ments  of  any  kind  whatever.     The  work  of  illu- 
mination therefore  fuppofes,  both  a  ''  faculty"  al- 
ready planted  in  men's   nature,   rendering  them 
capable  of  being  enlightened  ;  and  the  exiftence 
of"  light",  whereby  it  is  made  pofiible  thisfhould 
be  done  :   And   it  accordingly  lies,    not  in  the 
phyfical  infufion  of  any  power,  or  capacity,  they 
were  not  before  pofTelTed  of  •,  nor  yet  in  the  com- 
munication of  any  other  light  than  that,  which  is 
already  provided  and  revealed  in  the  fcripture  : 
I  fay,  it  confifts  in  neither  of  thefe  things,  but  in 
iuch  influences  of  the  Spirit,  as  are   wifely  and 
powerfully  fuited,  fo  to  bring  together  the  "  un- 
derilanding-faculty"  in  men,  and  "  gofpel-truth", 
its  proper  obje6l,  as  that   the  latter  fhall   be  per- 
ceived, believed  and  underftood,  to  the  purpofes 
of  faving  and  everlafling  good.     This   is  all  that 
is  wanted  ;  this  is  all  that  the  Spirit  does  in    the 
affair  of  illumination  ;  and  this  he  effeds — how  ? 
Not  by  conveying  into  men's  minds  the  "  falutary 
truth",  either  in  regard  of  its  evidence,  or  juft 

import, 


in  the  Worli  of  lUuminatton.     307 

import,  in  the  way  he  provided  it,  that  is,  with- 
out the  intervening  ufe  of  their  faculties  \  but 
in  concurrence  herewith,  and  as  influencing  and 
condufting  their  exercife,  fo  as  that  the  work 
fliall  be  accomplifhed.     How  fhould  reafonable 
creatures  be  bro^c  to  perceive,  and  underftand> 
the  facred  truths  of  revelation,  as  to  their  evi- 
dence, or  meaning,  but  by  the  ufe  of  their  intel- 
lectual powers  ?  Why  were  thefe  truths  commit- 
ed  to  writing,  under  the  guidance  of  the  holy 
Ghoft  ?  Why  folemnly  attefted  to  from  heaven, 
and  tranfmited  to  after-ages,  but  that  men  might 
read,  ftudy,  believe  and  underftand  them  ?  But 
how  Ifeould  they  do  this,  unlels  by  the  exercife  of 
their  minds  in  thinking,  confidering,  and  reafon- 
ing  ?  Tis  readily  acknowledged,  fin  has  "  darken- 
ed men's  hearts",  and  ''  blinded  their  eyes",  the 
eyes  of  their  underftanding  ;  infomuch  that  they 
will  never  fee  "  the  truth  as  it  is  in  Jefus*',  lb  as 
to  perceive  its  divinity  and  beauty,  and  feel  its 
transforming  power,  ,unlefs  by  the   influence  of 
the  illuminating  Spirit.     But  what  kind  of  influ- 
ence is  this  ?  Not  of  a  kind,  we  may  be  aflfured, 
that  iuperfedes  the  ufe,  or  lets  afide  the  exercife, 
of  men's  intelle6lual  powers.    It  is  rather  adapted, 
in  its  nature  and  tendency,  to  txcite,  afllft,  fuper* 
intend,  conduct  and  govern,  the  exercife  of  thefe 
powers,  fo  as  that,  in  "  this  way",  the  light  of 
truth  Ihall  be  let  into  their  minds,  and  exiit  and 
operate  there  as  a  new  and  powerful  fpring  of 
adion.     It  is  a  kind  of  influence  that  is  perfedly 
fuited  to  the  conflitution  of  men,  as  reafonable 
creatures  ;  rendering  their  endeavours,  in  the  ufe 
of  means,  highly  fit  •,  yea,  neceflary  :  Nor  other- 
wife  would  it  be  eafie,  if  poflible,  to  juftifie  th^ 
X  %  wifdpm^ 


3 0 8       Ihe  Method  of  th  Spirit^ 

wifdom,  or  propriety,  of  a  "  written  revelation**, 
attefted  to  by  God,  and  intended  for  univerlal  and 
perpetual  ufe.     If  the  divine  Spirit,  in  the  "con- 
veyance of  the  faving  truth",   does  every   thing 
without  man,  to  the  fetting  afide  of  all  motion, 
a^flion,  or  exercife  of  the  human  foul  with  refer- 
ence to  it,  he  might  diredlly  reveal  this  truth  from 
heaven  to  all,God  ever  intended  Ihould  be  the  hap- 
py fubjeds  of  it,to  the  exclufion  of  the  "  written 
word",  as  well  as  the  ufe  of  men's  faculties  :  Nor 
can  any  good  reafon  be  given,  why  he  don't  thus 
reveal  the  truth  to  every  man,  but  that  the  work 
of  illumination    is  carried  on   by  the  intervening 
ufe  of  means,  and  the  concurring  exercife  of  hu- 
man faculties.     And  tis   upon    this  luppofition 
only,  that  thofe,   to  whom   the  gofpel   has  been 
fent,are  capable  of  being  blamed  or  punifhed,  for 
not  admiting  into  their  minds  the  truths  it  reveals. 
How  otherwife  could  they,  in  reafon,  be  accounted 
faulty  ?  If  men  have  nothing  to  do  in  any  kind, 
with  rcfpeft  to  the  admitance  of  the  faving  truth 
into  their  minds,  but  the  Spirit  of  God  does  all, 
fo  as  intirely  to  exclude  all  exertments  of  rheir's, 
in  the  ufe  of  any  means,  with  what  equity  could 
they  be  blamed  or   punifhed,  fhould  it  never  be 
admited  there  ?  Will  the  righteous  judge   of  all 
the   earth  account  men  fmners,  and    v/orthy    of 
condemnation,  for  not  being  pofiefled  of  that, 
in  order  to  the  poflefiion  of  which  they  have 
nothing  to  do  themfelves,  and  all  doings  of  their's 
would  be  ulelefs   and  impertinent  ?  This  would 
be,  in  reality  of  conftrudion,  to  call  them  fmners, 
and  to  condemn  them,  for  not  taking  God's  work 
out  of  his  hands,  and  doing  that  themfelves  which 
it  lay  with  him  to  do,  abfoiutely  without  them. 

The 


in  the  Work  of  Illuminatwn.     309 

The  fcripture  no  where  places  this  matter  in  a 
light  thus  injurious  to  the  name,  and  dilhonor- 
ary  to  the  perfedions  and  government  of  God. 
On  the  contrary,  if  men  admit  not  the  light  of 
gofpel-truth  into  their  minds,  tis  attributed  to 
themfelves,  the  fault  is  charged  upon  them,  and 
they  are  efteemed  worthy,  on  this  account,  of  a 
heavier  condemnation  than  other  men.  Says  our 
Savior  himfelf,  *  "  this  is  the  condemnation,  that 
light  is  come  into  the  world,  and  men  loved  dark- 
nefs  rather  than  light,  becaufe  their  deeds  were 
evil".  "  If  ye  believe  not  that  I  am  he,  ye  ihall 
die  in  your  fins*',  f  "  If  I  had  not  come,  and 
fpokcn  to  them,  they  had  not  had  fin  ;  but  now 
they  have  no  cloke  for  their  fins",  J  "  Ye  will 
not  come  to  me,  that  ye  might  have  life".  §  "  O 
that  thou  hadft  known  in  this  thy  day  the  things 
of  thy  peace"!—"  How  often  would  I  have  gather- 
ed you  as  a  hen  gathereth  her  chickens  under 
her  wings  !  but  ye  would  not",  y  Surely,  thefe 
texts  are  incapable  of  any  real  meaning,  if,  ia 
the  work  of  illumination,  the  Spirit  of  God 
makes  no  ufe  of  man,  of  any  of  his  faculties,  or 
exertments,  but  conveys  the  faving  truth  abfo- 
lutely  without  him,  and  fo  as  to  fet  afide  all 
means,  and  all  endeavours  that  are  human.  How 
is  it  poflible,  in  this  cafe,  that  it  fliould  be  the 
fault  of  men,  if  they  are  not  the  fubje6ls  of  this 
truth  }  It  can't  be  fuppofed,  that  they  Ihould  be 
tho't  worthy,  either  of  blame,  or  of  puniQiment. 

The  plain  truth  is,  men  are  not  only  endow'd 

with  intellectual  &  moral  powers,but  charged  by 

X  3  their 

^  Joh.  30  19.        t  Joh.  8.  24.        X  Joh,  15.  22. 
§  Joh.  5.  40.        li  Matth.  23.  37.  Luk,  13.  34. 


3  lo       "The  Method  of  the  Spirit^ 

their  maker  with  thecare,ure&exercifeof  them.  And 
tis  upon  this  foundation  only,  that  they  become  ca- 
pable, in  the  nature  of  the  thing,  of  moral  govern- 
ment, and  of  being  counted  proper  fubjefls,  either 
of  blame  or  punifliment.  And  this  is  as  true  in  re« 
gard  of  matters  of  pure  revelation,  as  of  meer  rea- 
fon.  Wherein  men  can  ufe  the  faculties  they  are 
endow 'd  with,  and  are  called  of  God  to  ufe  them, 
but  neglefi  to  do  fo ;  or,  what  is  worfe,  mifufe 
them  to  purpofes  for  which  they  were  not  betrufted 
with  them,  they  are  jiiftly  chargable  with  guilt, 
and  asjuftly  liab'e  to  punifliment ;  Bur  to  fpeak  of 
them,  as  either  blameable,  or  punifhable,  wherein 
they  have  nothing  to  do,  wherein  no  excrcife  of 
any  faculty  they  are  pofTefTed  of  is  required,  or 
expelled,  is,  in  reality  of  fenfe,  to  (ay,  that  they 
may  be  blamed,  or  puniflied  for  nothing ;  which  is, 
in  itfelf,  a  downright  moral  contradiction. 

The  refult  from  all  which  is,  that  the  Spirit  of 
God,  in  the  work  of  illumination,  fo  manages  his  influ^ 
ences,  as  that  men,  notwithftanding  what  he  does, 
havefo  much  to  do  themfelves.that  it  will  be  proper- 
ly their  fault,  and  jufliy  chargeable  upon  them 
as  fuch,  if  they  remain  deflitute  of  the  faving 
truth.  It  would  therefor^  be  a  vain  thing  in  any 
to  excufe  their  ignorance,  or  unbelief,  of  revea- 
led truths,  under  the  pretence,  that  the  divine 
Spirit  has  not  been  pleafed,  as  yet,  favingly  to 
enlighten  their  minds.  I  fee  not,  I  own,  but 
this  would  be  a  good  excufe,  and  fuch  an  one 
as  could  never  be  reafonably  let  afide,  if  the  work 
of  illumination  was  accornplifhed  without  any 
exercife,  motion,  or  a6bivity,  of  the  human  mind  % 
if  the  Spirit  of  God  was  agent  in  this  matter,  fo 

as 


in  the  Work  of  Illumination.     3 1 1 

as  utterly  to  exclude  all  exertments  of  men  iit 
any  fhape  or  form.  But  if  the  influences  of 
theSpirit,  in  the  performance  of  this  work, are  ac- 
commodated to  the  make  of  men  ;  excite,  affift, 
fupcrintend  and  guide  the  exertments  of  their 
faculties  •,  and  co-operate  with  thefe  exertments, 
there  is  no  difficulty  in  the  cafe.  All  due  honor 
is  given  to  the  divine  Spirit,  and  men  are  agents, 
notwithftanding  his  influence  •,  and  may  jufl:ly  fall 
under  blame,  and  become  liable  to  punifhment. 
This  is  certainly  the  light  in  which  the  fcripture 
always  places  this  matter,  and  the  light  in  which 
we  muft  view  it,  if  we  would  entertain  right  con- 
ceptions ^of  it. 

Let  us  then,  as  the  conclufion  of  all,  confider 
the  intelledual  faculties,  it  has  pleafed  God  to 
implant  in  our  natures,  as  betruftments  commit- 
ted to  us  for  improvement.  And  let  us  make 
the  befl:  ufe  of  them  we  can  ;  efpecialiy,  in  order 
to  our  believing  and  knowing  thole  facred  truths 
of  fcripture,  which  are  conneded  with  our  eter- 
nal well-being  in  the  future  world.  Let  us  dai- 
ly look  into  this  book  of  God,  and  ufe  theutmoft 
care,  caution,  deliberation,  diligence  and  attenti- 
on, that  we  may  be,  not  only  convinced  by  the 
evidence  he  has  given,  that  it  came  from  him, 
but  let  into  thejuft  import  of  the  great  things 
contained  in  it.  For,  it  was  purpofely  wrote  by 
infpiration  of  God,  to  furnifli  our  minds  with  the 
knowledge,  both  of  the  evidence,  and  meaning, 
of  thofe  truths  which  may  be  "  favingly"  pro- 
fitable to  us.  Yet,  let  us  not  depend  upon 
the  exercife  of  our  own  powers,  as  tho'  we  needed 
no  hilpi  and  could  of  ourfelves^  without  afliflance 
X  4  from 


112        He  Method  of  the  Spirit^ 

from  above,  attain  to  fuch  a  faith  in,  and  under-, 
ilanding  of,  revealed  truths,  as  would  avail  to 
our  inheriting  eternal  life.  This  would  be  to 
deceive  ourfelves  into  ruin.  For  it  ought  to  be 
ferioufly  remembered,  our  thinking  and  reafoning 
faculty  is  greatly  weakened  and  difordered  by 
means  of  fin.  We  have  ''  darkened  our  hearts"  \ 
and  are  indeed  fo  under  the  government  of  pre- 
judice, pafTion,  and  diverfe  lults,  both  of  the  fiefh, 
and  of  the  mind,  that  we  (land  in  abfolute  need 
of  the  influence  and  guidance  of  the  Spint  of 
truth,  that  our  underilandings  may  be  enlighten- 
ed in  the  knowledge  of  thofe  things  that  pertain 
to  the  kingdom  of  God,  and  of  Jefus  Chrift* 
Let  it  afFe(51:  us  to  think,  that  God  ihould  fo  pity 
us,  in  that  (late  of  ignorance  and  blindnefs  we 
had  bro't  ourfelves  into  by  fin,  as  to  make  provi- 
fion  for  our  being  enlightened  in  all  fpiritual 
knowledge  h  underftanding.  Let  us  be  thank- 
ful to  him  for  the  light  of  revelation,  andforthe 
holy  Spirit  to  give  us  to  fee  this  light,  and  fo  to 
fee  it  as  to  be  changed  by  it  into  the  divine 
likenefs,  from  glory  to  glory.  Thefe  are  favors 
nnfpeakably  great,  and  call  for  our  humble  and 
thankful  adorations  before  the  God  of  all  grace. 
And  let  us  exprefs  our  gratitude  to  him,  not 
only  by  the  words  of  our  mouths,  but  by  afui- 
table  care  to  comport  with  the  defigns  of  his 
m.ercy,  in  thus  contriving  and  opening  a  way 
for  our  knowing  *'  rhe  truth  as  it  is  in  Jefus",  fo 
knowing  it  as  to  be  eternaliy  faved  by  it.  Let 
us  endecivour  to  get  our  hearts  impreffed  with  a 
deep  fenfe  of  the  need  we  iland  in  of  the  illumi- 
nating influences  of  the  good  Spirit.  Let  us 
Importunably  feek  to  God  for  them.     Let  us  do 

nothing 


in  the  TForl  of  Illumination.   3 1 3 

nothing  to  "  grieve  the  Spirit  of  God",  and 
provoke  him  to  depart  away  from  us.  Let  us 
cherifh  his  motions,  and  put  ourfelves  under  his 
guidance  and  direction  ;  So  may  we  hope  that 
he  will,  by  helping,  and  fuperintending  the  exer- 
cife  of  our  faculties,  "  lliew  us  God's  ways,  teach 
us  his  paths",  and  give  us  fuch  a  view  of  the 
great  truths  of  revelation,  as  that  we  fhall  believe 
them,  and  fo  feel  the  force  of  them, as  to  be  form- 
ed by   them  to  a  meetnefs  for   heavenly  glory. 

And  if  we  have  any  of  us  been  fo  enlightened 
by  theSpirit,as  that  we  are  the  fubjedls  of  that  faith 
in  Chrift,  and  knowledge  in  fpiritual  and  divine 
things,  which  are  conne<5^ed  with  the  "  juftifica- 
tion  of  life",  let  us  bow  the  knee  in  grateful  ac- 
knowledgements of  the  rich  grace  of  God,  that 
has  been  manifefted  towards  us.  And  let  it  be 
our  daily  care  to  grow  in  the  knowledge  of  Jefus 
Chrift,  and  to  get  filled  with  all  wifdom  and  fpi- 
ritual underftanding.  Our  own  endeavours,  in 
the  ufe  of  proper  means,  are  neceffary  in  order 
hereunto.  We  have  no  reafon  to  expedl  the 
aiTiftances  of  the  divine  Spirit  in  any  other  way. 
Tis  accordingly  feen  in  experience,  that ''  grace", 
no  more  than  nature,  if  negledted,  and  not  wifely 
improved,  will  attain  to  any  confiderable  degree 
of  perfe6lion.  All  our  powers,  at  firft,  are  feeble 
and  lanquid  ;  and  tis  in  a  gradual  way,  under  the 
divine  bleiTing,  that  they  acquire  ftrength,  and 
rife  to  any  confiderable  height  in  glory.  Tho', 
upon  our  coming  into  the  world,  we  are  endowed 
•with  all  the  powers  which  are  proper  to  the  human 
kind  •,  yet,  they  arc  nothing  more,  in  their  ori- 
ginal implantation,  than  meer  fimple  capacities  -, 

and 


314      ^^^  Method  of  the  Spirit^ 

and  it  is  by  time  and  exercife,  that  they  gradually 
dilate,  expand,  and  grow  to  the  maturity,  they 
are  fited  to  attain  to.  And  this  is  very  much  the 
cafe,  with  refpeft  to  our  moral  and  fpiritual  pow- 
ers. They  are  fmall,  and  weak,  in  their  begin- 
ning ;  but  capable  of  growth,  and  naturally  tend 
to  it  ;  and  will,  under  the  influence  of  heaven, 
continually  increafe  in  ftrength,  and  go  on  to- 
wards perft^lion,  if  they  are  duly  exercifed.  I 
fay,  if  they  are  duly  exercifed-,  becaufe  they  de- 
pend, in  a  great  meafure,  upon  our  ufe  of 
them  in  order  to  their  growth  and  increafe. 
And  tis  indeed  impoffible,  confiftently  with 
the  eftablifhed  order  of  God's  commu- 
nicating his  grace,  that  chriftians  fhould  make 
any  great  attainments  in  it,  while  they  are  flothful 
and  indolent,  and  won't  exert  themfelves  with 
vigor,  under  the  advantages  they  are  favored  with. 
Hence  they  are  called  upon  in  fcripture,  not  only 
to  depend  upon  the  influence  of  the  Spirit  of 
truth,  but  to  exert  themfelves,  under  it,  in  all 
fuitable  ways.  Hence  their  "  growing  in  grace, 
and  in  the  knowledge  of  Chrift",  is  the  matter  of 
a  command,  what  they  are  exhorted  to  as  their 
incumbent  duty.  *  And  hence  alfo  tis  enjoined 
on  them,  to  "  give  all  diligence  to  add  to  their 
faith, — knowledge,  and  other  chriftian  graces",  f 
In  like  manner,  they  are  applied  to, being"  new- 
born babes",  to  "  defirc",  in  order  to  ufc,  "  the 
fincere  milk  of  the  word,  that  they  may  grow 
thereby"  \X  yea,  they  are  '^  bcfoughtby  theLord 
Jefus,  that,  as  they  have  received  how  they  ought 
to  walk,  fo  they  would  abound  more  and 
more".  §     If  therefore  thofe,  who  are  poiTcfTed 

of 

*  2.  Pet.  3.  8.        ^%  Pet,  I.  5.     U  I  Pet.  2.  2. 
§  I  Their.  4.  I, 


in  the  Work  of  Illuminatkn.     315 

of  the  truth,  would  be  thorow  proficients  in 
the  faith  and  knowledge  of  ChrifV,  they  mult 
not  let  their  underftandings  lie  by  negleded, 
but  take  care  to  employ  them  diligently,  in  an 
attendance  on  all  the  means  of  ipiriiual  inftrudti- 
on  ;  at  the  fame  time,  feeking  to  God  for,  and 
depending  on,  the  help  and  guidance  of  his  Spi- 
rit, that  they  may  fo  abound  in  the  knowledge 
of  Gobi's  will,  as  that  their  hearts  may  be  more 
and  more  eftablifhed  in  goodnefs. 

Such  indeed  is  the  weaknefs  of  our  minds,  and 
fo  many  the  ways,  in  which,  thro*  prejudice,  or 
fome  wrong  biafs  or  other,  our  intelledual  fight 
may  be  obftrudled,  that  we  fhall,  in  a  degree, 
remain  in  ignorance  and  darknefs,  notwithfland- 
ing  all  that  we  can  do  ourfelves,  or  that  the  Spirit 
of  God  will  do  for  us,  by  his  enlightening  influ- 
ences. We  muft  put  off  mortality,  before  we 
may  exped  a  perfectly  illuminated  mind.  Buc 
tho'  light,  without  any  mixture,  even,  of  crimi- 
nal darknefs,  is  not  cqmpatiblQ  with  our  prefent 
ftate  of  frailty  and  imperfedion ;  yet  v/e  may 
gradually  grow  in  the  faith  and  knowledge  of  the 
truth,  fo  as  ♦•hat  we  (hall  perceive  it  more  clearly 
and  fully,  feel  more  and  more  of  its  beauty  and 
force,  and  be  more  and  more  wro't  upon  by  it 
to  our  being  dialy  formed  to  a  greater  "meetnefs 
for  the  inheritance  of  the  fandtified  by  faith  in 
JefusChria". 

In  order  whereto,  having  commitei  ourfelves 
to  the  guidance  of  him  who  is  "  light",  and 
in  ''  whom  there  is  no  darknefs",  we  ihould  heed- 
fully  watch  over  all  the  propenfities  of  our  nature, 

left 


3 16     The  Method  of  the  Spirit. 

left  they  (hould  infinuate  themfelves  into  our  un- 
derftandings,and  give  a  wrong  turn  to  our  tho'ts  ; 
and  perpetually  be  upon  our  guard,  that  neither 
vanity,  nor  fmgularity,  nor  inrereft,  nor  any  thing 
clfe,  break  in  upon  our  integrity,  and  prevent 
our  making  the  higheft  attainments  in  the  know- 
ledge of  fpiritual  and  divine  truths.  And  by  a 
conftant  heedful  ufe  of  fuitable  care,  we  may 
hope,  under  the  influences  of  the  good  Spirit, 
that  "  the  light  that  is  in  us  will  not  be  dark- 
ncfs**,but  a  "  fhining  light"  that  will "  fhine  more 
and  more*',wlth  an  increafing  brightnefs,  till  it  lets 
us  into  the  light  of  "perfect  day".  Which  God 
grant  may  be  the  portion  of  us  all,  thro'  Jefus 
Chrift  !     AMEN. 


SERMON 


SERMON   XII. 


The  Queflion  anfwered,  what  fhall  I 
do  that  1  may  have  eternal  Life  ? 


^- 


MATTHEW    XIX.  i6. 

**  And  behold,  one  came  and  faid  unto 
him,  good  mafler,  what  good  thing  Ihall 
I  do  that  I  may  have  eternal  life"  i 


THE  {lory,  of  which  my  text  is  part,  is  an 
oblervable  one,  and  would,  if  duly  medi- 
tated on,  naturally  give  rife  to  a  variety  of 
notes,  "  profitable  for  doSrine,  for  reproof,  for 
corredion,  for  inftru6lioa  in  righteoufnefs"  :  But 
my  prefent  defign,  and  the  limits  of  this  difcourfe, 
forbid  my  taking  any  further  notice  of  it,  than 
may  be  occafionally  proper,  in  order  to  illuftrate 
the  words  1  have  fcledted  to  engage  your  atten- 
tion^ at  this  time» 

They 


3 1 8       The  ^eftion  anfwered^ 

Th5y  contain  an  addrefs  to  our  bleficd  Lord, 
by  wa)^  of  inquiry,  upon  no  lefs  an  affair  than 
that  of  eiernallife.  And  the  following  particu- 
lars are  obfervabie  in  it. 

The  ''•  perfon"  making  this  inquiry  j  the ''man- 
ner", in  which  he  made  it  ;  and  finally,  "  the 
enquiry  itfelf '. 

I.  As  to  the  "  perfon"  m.aking  this  inquiry, 
he  is  defcribed,  in  the  text,  in  a  general  wa;  only. 
*'  Behold  oae  came  and  faid  unco  him".  But, 
in  the  2oth  verfe,  he  is  pointed  out  as  a  per  Ion 
in  the  prime  and  flower  of  life.  "  The  young 
man  faieh  unto  him".  I  he  evangelift  Luke,  in 
his  Barrativeof  this  ftory,  Ipeaks  of  him  as  a  per- 
fon  of  figure,  one  cloathed  with  authority.  *'  i\ 
certain  ruler  aflced  him".  And  all  the  evangelifts, 
who  have  related  this  (lory,  unite  in  defcribing 
him  as  wealthy,  one  that  "  had  great  polTeffions", 

These   are  the  particulars   defcriptive  of  the 
perfon,  who  came  to  our   Savior  with  the  quefli- 
on  in  my   text.     He  had   probably  juft  come  to 
the  age  of  man,  and  to  have  a  large  eftate  at  his 
own  difpofal.     And,  being  a  young  man  of  for- 
tune,  and  perhaps   of  filperior  accomplifhments, 
he  was  foon  taken  notice  of,  and,  while  a  youth, 
made  a  ruler  among  the  Jews..     He  could  fcarce 
have  been  placed  under  circumftances  more  like- 
ly t3  make  him  totally  tho'tlefs  or  another  life. 
And  yet,  in  ih'z  height  of  youth,  and  all  the  en- 
fnarements  accompanying  riches  and  honor,   he 
extends  his  view  beyond  this  prefent  world,  and 
inquires  wha:  he  ihould  do  to  obtain  an  inberi* 
taace  in  the  better  eternal  world  ? 


what  pall  I  do  to  inherit  Life.    319 

An  inflru6live  example  this  !  And  I  may 
pertinently  take  occafion  from  it,  to  befpeak  our 
young  men  of  rank  and  fortune  \  putting  them 
upon  their  guard,  left  they  fhould  live  unmind- 
ful of  their  fouls,  and  the  ftate  that  is  beyond  the 
grave.  Your  danger,  in  this  refped,  is  awfully 
great.  You  are  now  in  that  period  of  life,  which 
is  attended  with  peculiar  temptations,  as  well  as 
advantages-,  and  the  temptations,  in  regard  of 
you,  are  much  greater,  and  more  numerous,  than 
in  regard  of  ordinary  young  people.  O  how 
common  is  it  for  young  perfons,  in  your  circum- 
ftances,  to  abandon  themfelves  to  levity  and  va- 
nity ;  "  walking  in  the  way  of  their  own  hearts, 
and  in  the  fight  of  their  own  eyes,  not  knowing", 
not  confidering,  '*  that  God  will  bring  them  into 
judgment  for  thefe  things''  !  How  common  to 
pervert  the  defign  of  God's  beltowments  on 
them,  by  taking  occafion  from  them  to  gratifie 
their  lufts,  whether  of  the  Hefh,  or  mind  !  How 
common  to  give  themfelves  up  to  the  enjoy- 
ments of  time  and  itvi{^  \  living  in  the  world, 
as  tho'  they  had  no  faith  in  God,  no  faith  in  re» 
velation,  no  fenfe  of  religion,  no  concern  about 
their  exillence  beyond  the  grave  !  O  take  heed, 
that  you  alfo  be  not  drawn  afide,  and  enticed, 
by  tiie  amufements  and  pleafures  of  this  vain  and 
evil  world  !  And  while  fo  many  of  your  age, 
and  circumftances  in  life,  are  pradlically  faymg 
to  their  fouls,  "  take  your  cafe,  eat,  drink,  and  be 
merry";  let  it  be  your  inquiry,  ''what  fhall  we 
do  to  inherit  eternal  life"  ?  And  be  wanting  in 
no  labors,  nor  in  the  ufe  of  any  proper  means, 
that  you  may  finally,  of  the  mercy  of  God,  thro* 
Jefus  Chrift,  come  to  the  enjoyment  of  it.  Re- 
member ^ 


320        Toe  ^ellion  anfwered^ 

member,  if  you  don't  get  into  fuch  a  ilate  in  this 
world,  as  that,  when  you  leave  it,  you  may  enter 
upon  the  happy  life,  that  is  the  great  promife  of 
the  gofpel,  you  mud  fufFer  the  "  fecond  death'' : 
Nor  will  the  diftindion,  in  outward  and  civil 
refpedls,  it  has  pleafed  God  to  make  between 
you  and  others,  ferve  in  the  leail  to  fecure  you 
herefrom  •,  it  will  rather  be  a  means  to  render  the 
pains  of  this  death  the  more  dreadful  and  in^ 
tolerable. 

But  it  fhould  be  the  care,  not  only  of  young 
perfons  of  figure  &  fortune,  but  of  every  condition, 
to  inquire  *'  what  they  fhall  do  to  inherit 
eternal  life"  ?  And  to  purfue  this  enquiry  to  t^tOi, 
This  is  the  *'  one  thing  needful".  Nothing  can  be 
propofed  to  you  of  more  ferious  weight,  and  awful 
importance.  Your  everlafting  well-being  is  con- 
nected herewith.  And  what  more  proper  feafon 
for  the  boifinefs  of  religion,and  the  concerns  of  the 
foul  and  falvation,  than  the  age  of  youth  ?  Now 
is  eminently  *'  the  accepted  time,  and  the  day  of 
falvation".  Now  you  arc  under  the  greateft  ad- 
vantages to  fecure  the  favor  of  God,  and  an  interefl: 
in  the  only  conftituted  redeemer  of  finners.  Now, 
if  you  feek  to  God  for  his  mercy,  you  will  have  the 
moft  probable  profpe£l  of  finding  it  :  But  if  you 
lofe  this  opportunity,  you  will  never  have  a  better, 
and  you  know  not  that  you  fhall  have  any  other. 
O  be  perfuaded  to  be  feriouily  tho'tful  about  your 
fouls,  and  their  happy  exiftence  in  another  world  ! 
Beg  of  God  to  imprefs  your  minds  with  a  juft  fenfe 
of  the  importance  of  fpiritual  and  eternal  concerns. 
And  if  fuch  a  fenfe  has  been  excited  in  any  of  you, 
don't  fuffer  it  to  wear  off  \  but  let  it  quicken  and 

invigorate 


^hat  jhall  I  do  to  inherit  Life,    324 

Invigorate  your  endeavours,  in  the  ufe  of  all 
appointed  means,  that  you  may  be  fornied  to  s 
nieetnefs  for  that  life  in  heaven^,  which  fhall  never 
have  an  end. 


There  is  yet  another  thing,  in  the  chara£ler  of 
this  young  man,  worthy  of  notice  ;  and  that  is,  his 
regular  life.     He  v/as  no  fornicator,  nor  adulterer^ 
nor  lyar,  nor  prophane  fwearer  ;  but  feeras    rather 
to  have  been  a  youth  of  a  fober,  blamelefs  conver- 
fation.     He    therefore  reply'd,  when    our    Savior 
bid  him  "  keep  the  commandments",  as  in  the  20th 
■ver.  "  mafter,  all  thefe  have  I  obierved  from  my 
J'outh".     And  he  probably  fpake  the   truth,  ac- 
cording to  the  fenfe,  in  which  he  had  b  en  inflruft- 
cd,  by  the  jewifh  teachers,  to  underftand   the  Jav/. 
There  is  no  reafon  to  think,  but  he  had   abflained 
from  thofe  follies,  which  too  commonly  pollute  the 
lives  of  young   people.     And  befides  this,  he  had, 
in  all   likelihood^  been  externally  devout  ;  a  wor- 
Ibipper  of  the  God  of  his  fathers  ;  an  obferver   of 
rhe  fabbath,  and  the  various  rites  of  the  Mofaic  dif» 
pen  fation  ;  a  man  ftri<ftly  chafte  and  temperate  in 
bis  life  ;  and,  in  a  word,  as  **  touching  the    righte- 
oufnefs  that  is  of  the  law",  externally  *'  blameiefs^^ 
And  it  was  mu€h  to  his  honor,  that  he  had  been  fo 
far  religious.     Tis  obfervcable,  it  was  more  efpe- 
cially  upon  the  account  of  his  blamelefs  fober  life, 
that   our   Savior   "  loved  him".     So  fpeaks   the 
evangelift  Mark,*  "  then  Jefas  beholding  him^ 
loved  him.     Then,  that  is,  "  when  he  had  anfwer- 
ed,  and  faid,  all  thefe  have  I  obferved  from  my 
youth". 

y  I  MAv" 

..*  Chap.  10.  ver.  ti.      ■ 


32  2         The  ^eflion  anfwered^ 

I  MAY    properly  rake  occafion  from    hence,  to 
urge    upon  our  young   people  a  care   to  conform 
their  external  pra£lice  to    the  divine  law^     This,  it 
is  true,  will  not  fuffice  to  conftitute  you  good  men, 
in  the  eflimation  either   of  the  law,  or    gofpel.     If 
you  go  no  further,  you  will  dill  lack  that  which  is 
abfolutely  needful.      But   for  all   this,   a  freedom 
from  the  outward  a£ls  of  fin,  is  very  commendable  : 
Nor  is  it  (as  the   times  now  are)  a  defpicable  at- 
tainment.     Would    to  God,   it  could  be  faid   with 
truth   of  all  our  youths,  they  are   not   given  '*  to 
rioting  and  wontonefs  ' ;  they  "  have  no  fellowfhip 
v/ith  the  unfruitful  works  of  darknefs"  ;  they  pro- 
phane  neither  the  day,  nor  name  of  God  ;  but  are, 
to  all  appearance,    virtuous  and   fober  I   It  would 
rejoice  the  hearts  of  many   (oilicitous   parents,    and 
yield  a  comfortable  profpe^l,  with  reference  to  the 
rifing  generation.     But    alas  !   there  arc  too  many, 
among  our  young  people,  who  give  a  loofe  to  their 
fenfual  inclinations,  and  are  even  fcandalous  in  their 
purfuits  of  carnal  pleafures.     And  when  fuch  num- 
bers of  young  perfons  are  fo  fhamefully  attached  to 
the  vanities  of  time   and  fenfe,  denying  ihemfelves 
fcarce  any  thing  their   heart  can  wifh,  or  their  eyes 
look  upon  ;  how  happily  diftinguiflied  would  you  be, 
from  the  many  of  your  age,  fliou  d  you  "  flee  youth- 
ful lufls",  and   efcape  thofe  follies   whereby  their 
lives  are  polluted  ?  Should  you  be  chafte  and  mo- 
deft,  fober   and  temp  rate  j   in   all  things    confor- 
ming your  external   behaviour  to  the  divine  law  ? 
Tis  true  indeed,  as  I  juft  now  obferved,  freedom 
from  vice,  and  a  meer  external  conformity  to  the 
lav/,  won't  argue  chat  men  are  polTcft  of  the  "  real 
power  of  godlineis".     There  mud  be   a  "heart 
purified  by  faith",  as  well  as  the  outward  appear- 
ance 


what  jhall  I  do  to  inherit  Life,    3^3 

ance  of  virtue  in  the  life.  But  this  notwitf  fland*' 
ing,  a  freedom  from  fin,  efpecially  in  inftances  thac 
are  grofs  and  hainous,  is  infinitely  better  than  an 
allowed  indulgence  to  vice  and  wickednefs.  And 
tis  a  glory  to  a  young  man,  or  woman,  to  be  un- 
like to  the  multitudes  of  their  age,  who  are  fliame- 
fully  debauched  in  their  morals.  Tis  indeed  an 
agreeable  fight  to  behold  one  and  another,  in  the 
bloom  of  life,  avoiding  this  and  the  other  bad 
courfe,  abftaining  from  this  and  the  other  corrupt 
cuftom,  and  maintaining  a  care  to  be  honefl:,  fober 
and  chafte  ;  tho'  they  (hou'd  not  have  attained  fo 
high  as  to  be  "  transformed  in  their  minds  by  the 
renewing  of  the  holy  Ghoft".  Our  Savior  loved 
the  young  man  fpoken  of  in  my  text,  tho'  he  had 
no  more  religion  than  this  comes  to  ;  and  he  will 
Jove  you  alfo  with  the  fanie  kind  of  love. 

2.  The  next  thing  obfervable  in  my  text,  \% 
ihe  "  manner"  in  which  this  young  man  inquired 
of  our  Savior,  with  reference  to  eternal  life.  And 
iis  fufficiently  evident,  that  it  was  with  a  becoming 
decency.  He  appears  to  have  been  a  well-bred 
youth,  one  who  knew  how  to  behatre,  and  was  dif- 
pofed  to  behave,  towards  thofe  with  whom  he  had 
occafion  to  convcrfe,  with  refpe£lful  agreablenefs. 
We  are  told  in  the  text,  that,  upon  coming  to  our 
Lord  for  inftru6lion  in  the  affairs  of  another  life^, 
he  faluted  him  in  that  flile,  "good  mafter" !  He 
calls  him  *'  marter";  owning  his  authority  as  a  teach- 
er, putting  himfelf  in  the  place  of  a  learner,  and 
tacitly  fuggefting  his  readinefs  to  receive  inftruflion. 
He  gives  him  the  title  of  "  good"  ;  fignifying  the 
honorable  opinion  he  had  of  him,  as  well  as  hope 
pf  being  kindly  anfwered,  as  concerning  the  (erious 
^nd  important  queftion  he  had  propofed  to  hjm. 

y  2  Npg 


g  ?4       ^^^  ^eflton  anfwered\ 

Nor  was  his  language  only  refpeflful,  but  hf 
treated  our  Savior  with  becoming  deecncy  in  his 
behaviouF;  for,  as  the  evangelKt  Mark  obferves,  "* 
*'  he  kneeled  te  hira",  no  doubf  in  veneration  of 
him  as  an  extraordinary  teacher,  one  far  fuperior 
to  the  Scribes  and  Pharifees,  who  fat  in  Mofes's 
feat  Of  all  the  perfon^,  who  addrefledio  our  Lord 
jpor  rehg  ous  in(lru£lion,  we  read  of  none,  who  car- 
ried it  towards  him  wi^h  greater  external  decorum. 
And  it  is  the  more  obfervable  in  this  young  man, 
tecaufe  he  w^s  both  rich  and  honorable.  And 
riches  and  honor  united  in  the  fame  per  Ton,  efpeci- 
ally  when  youngf,  before  he  is  arrived  to  maturity 
in  judgment,  and  to  have  had  experience  of  the 
world,  is  apt  to  elate  his  mind,  puffing  him  up  with 
a  vain  conceit  of  himfeif,  and  rendering  him  unfit  to 
receive  inilruftioi^,  or  to  treat  thofe  with  a  becom- 
ing reverence,  who  are  able  to  give  it  him.  But 
h  was  not  thus  with  this  young  man.  Notwith- 
ftanding  the  elevation  of  his  circumftances  in  life, 
he  appears  to  have  been  a  moc^eft  youth,  of  a  fvveet, 
agreable,  endearing  deportment.  To  be  fure,  his 
behaviour  towards  Chrifl:  was  decent  and  refpedlful. 


Young  people  fhould  learn  from,  this  exar/iple, 
a  becoming,  winning,  refpedful  carriage,  efpeci- 
ally  towards  their  fuperiors.  This  will  beaunfie 
your  charader,  and  render  you  amiable  in  the  eyes 
of  all,  who  have  opportunity  to  behold  the  decen- 
cy of  your  deportment :  Whereas,  if  you  are  rude 
in  your  fpeech  and  behaviour,  you  will  appear  with 
aa  ill  grace,  and  make  but  a  difagrcable  figure,  i. 

I  $HAI,L 

^  Chap.  10.  vcr.  i;;. 


nxihat pall  I  do  to  inherit  Life»    325 

I  SHALL  no^  think  it  a  ncedlcfs  digrefTion  here 
to  recommand  this  rcfpeftful  carriage,  in  young  per- 
fons  towards  their  fuperiors,  in  a  few  fpecial  intian- 
ces.     As  thus. 

Children  fhould  behave  wich  all  dutiful  re- 
verence towards  iheir  parents  Their  fpeech  fhould 
be  grave,  mannerly  ,  engaging  ;  and  their  carriage 
fueh  as  may  be  expreiTive  of  (ui table  efleem  and 
honor.  This  is  particularly  required  in  the  5th 
commandment,  which  is,  "  thou  fhaK  honor  thy 
father,  and  thy  mother"  And  what  more  agrea- 
ble,  than  to  behold  an  habitual  veneration  in  chil- 
dren towards  t  cif  parents,  difcovered  upon  all 
proper  occafions,  both  in  their  fpeech  and  behaviour  ? 
There  is  fcarce  a  more  pleafant  fight.  It  recom- 
mends (uch  children  to  the  approbation  f  Fall,  who 
have  any  notion,  either  of  civil  or  religious  decency, 
and  propriety  :  Whereas  on  the  contrary,  what 
more  grating  than  to  hear  children  befpeaking  their 
parents  in  terms  of  difrefpedl  ?  Or  to  fee  them  be- 
having towards   them,    in   a   rude   and    unfeemly 


In  like  manner,  thofe  young  perfons,  who,  by 
the  authority  of  their  parents,  or  guardians,  and  by 
their  own  confent,  are  fixed,  in  order  to  their  future 
advantage,  in  the  relation  of  fervants  to  others, 
fhould  behave  towards  them  with  all  decent 
refpeft  both  in  word  and  deed.  They  fhould 
not  befpeak  their  mafters,  as  tho'  they  were  their 
equals ;  much  lefs  fhould  their  carriage  towards 
them  be  expreffive  of  the  want  of  due  ho- 
nor, and  reverence.  Tne  apoftle  exhorts,  ^ 
^  Let  as  many  fervants  as  are  under  the  yoke, 
Y\  3  '  account 

*  I  Tim.  6.  I. 


326         T'he  ^eftion  anfwered^ 

account  their  own  mafters  worthy  of  all  honor,  that 
the  name  of  God,  and  his  do£lrine,  be  not  blafphe- 
med".  It  tends  to  the  reproach  of  religion,  and 
occafions  unworthy  reflections  on  the  name  of  God, 
and  his  do£lrine,  when  fervants,  inflead  of  exprefling 
a  juft  efteem  and  reverence  of  their  mafters,  carry 
it  indecently  towards  them,  whether  in  language, 
or  behavior.  The  prophet  therefore  obferves,  "^  "A 
fervant  honoreth  his  mafter''.  A  good  fervant  does 
fo,  one  who  has  upon  his  mind  a  jufl  fenfe  of  his 
duty  :  Nor  oiherwife  will  he  deferve  this  chara<^er. 

Moreover,  young  perfons   fiiould  carry   it 
towards  thofe  who  are  in  age,  with  all  fuitable  de- 
ference.    Their  age  gives  them  fuj  eriority,  be  their 
circumftances,  on  other  accounts,  as  they  vtill  ;  and 
jnakes  a  refpeClful  deportment    towards  them,    de- 
cent  and  proper.     That  therefore  was   a   law  in 
Ifrael,  -f  **  Thou  fhalt  rife   up  before  the  hoary 
head,  and  honor  the  face  of  the  old  man".     And 
tis  peculiarly   graceful,  when  children  and  young 
people  treat    their  fathers  In  age,in  a  manner  becom- 
ing their  fuperiority  in  years.     It  dlfcovers  amodefty 
of  temper,  an  ingenuity  of  dilpofition,   which   are 
highly    recommending  :  Whereas,    if  the  "  child 
behaves  himfelf  proudly  againfl  the  ancient";  if  he 
carries  it  towards  him  with  negleCl:,  ordefpifes  him 
becaufc  he  is  old,   either  in  language  or  behaviour, 
it  argues  a  bad  turn  of  mind,  and  is  offenfive  in  the 
light  both  of  God  and  man.     But  efpecially  ought 
young  people  to  be  cautious  of  every  thing,   that 
does  not  favour  of  ajuft  decorum  towards    ihofe, 
whofe  "hoary  heads  are  a  crown  of  glory  to  them, 
being  found  in  the  way  of  righteoufnefs". 

In 

*  Mai.  I.  6.         t  Levit.  19,  32, 


what po all  I  do  to  inherit  Life.    327 

In  thefe,  and  fuch  like  inftances,  fhould  young 
perfons  endeavour  to  renucr  themfeives  agreable. 
They  may,  tis  true,  fah  fliort  of  the  power  of  reli- 
gion, tho  they  fhould  behave  towards  rheir  iuperi- 
ors,  in  this  graceful  manner  we  h^.ve  defcribed  ;  but 
lis  a  defirable  conduft  notwithfianding.  It  render 
ed  the  young  man  in  my  text  'ovely  in  the  fight  of 
the  bleffed  Jefus,  And  tis  in  itfelf  a  lovely  recora- 
mending  circumflance  in  the  chara6ler  of  a  young 
perfon  of  whatever  condition  in  life.  It  difco- 
vers  a  becoming  (weeinefs  of  difpoficion,  an  agrea- 
ble modefty  and  obligingnefs  of  temper,  which  are 
highly  ornamental,  and  appear  fo  in  the  eyes  of 
the  whole  civilikd,    not  lo  fay,  chriftian  world. 

There  is  yet  another  thing,  as  to  the  ''man- 
ner", in  which  this  young  man  inquired  about  eter- 
nal life,  well  worthy  of  notice  ;  and  that  is,  the 
engagednefs  of  heart  with  which  he  did  it  It  was 
indeed  the  ferious  concern  he  had  upon  his  mind 
about  the  aflairs  of  another  world,  that  bro't  him 
to  our  Savior,  and  put  him  upon  making  the  inqui- 
ry In  my  text.  Some  came  to  him  to  afk  him  quedi- 
ons,  not  from  any  ferious  fenfe  they  had  of  religion, 
not  wiih  a  view  to  receive  inflru^vion  ;  but  that 
they  might  enfnare  him  in  his  difcourfe.  But  this 
was  not  the  temper  of  mind,  with  which  this  young 
man  came  to  cur  Lord.  He  appears,  from  the 
general  run  of  the  flory,  to  have  been  a  tho'tful  fe- 
rious young  man  ;  and  he  was  probably,  at  this  time, 
under  an  awaken'd  concern  about  the  great  affa.r 
of  eternal  life.  To  be  fure,  he  appears  like  one, 
whofe  heart  vi^as  full  of  the  matter.  Hence  the 
cvangelift  Mark  obferves,    *    that  '*  he  came  run- 


*  Chap,  10.  V.   1/. 


Y  4        ^  ning' 


12  8         Ihe  ^e/ilon  anfwered^ 

liing*'  to  our  Lord.     This  dewotes  the  engagednels 
of  his  heart.     He  was  earneH:  and  eager  to  be  re*        ,- 
folv'd  in  the   important  quellion  he  had   to  make,        'I 
relative  to  eternal  life. 

And  he  has  herein  fet  an  example,  worthy  of 
the  imitation  of  young  perfons  ;  yea,  of  all  perfoiis 
whatfoever.  What  fhould  engage  our  concern,  if 
not  an  affair  that  relates  to  "  our  everlafting  well- 
being,  in  that  world  we  muft  go  into,  when  we  fhall 
no  longer  live  in  this  ?  O  the  ftupidity  of  thofe 
multitudes,  who  are  fo  concerned  about  the  prefent 
life,  that  they  have  none  at  all  about  the  other  1 
One  would  think  it  impoffible,  reafonable  creatures 
(hould  be  guily  of  fuch  madnefs  of  folly  !  and  yet, 
it  is  the  very  folly  the  generality  of  mankind  run 
into.  They  run  into  it  at  their  firft  fetting  out  in 
the  world,  and  too  commonly  continue  in  it  as  long 
as  they  live;  as  if  their  great  and  only  buifinefs  was, 
to  purfue  the  profits,  and  pleafe  themfclves  with 
the  amuremenis  and  vanities  of  this  if  vil  and  trari- 
fitory  world.  The  good  Lord  open  our  eyes  to  fee 
our  amazing  folly,  and  awaken  in  us  a  ferious  and 
deep  concern  about  the  affairs  of  religion  and  ano- 
ther world  i  This  is  the  firft  thing  neceflary.  r  Con- 
cern about  any  thing  is  the  fpringof  all  endea- 
vours, with  reference  to  it.  ¥7e  muft  therefore 
be  concerned  about  eternal  life.;  Arid  if  this  oxe 
Comes  to  be  our  cafe,  and  our  concern  is  deep  and 
thorow,  we  (hall  be  ferioufiy  inquifitive,  how  we 
may  obtain  it  ;  and  our  endeavours,  confequent 
hereupon,  will  be  fuch,  as  that  we  fnall  be  in  "  a 
hopeful  way"  of  being  prep:aed  in  this  world,  for 
the  erjoym.ent  of  eternal  blcfTednefs  in  the  next.— 
But  1  muft   liovv  proceed  to  the— 

3.    Third 


what  Jh all  T  do  to  inherit  Lip.   329 

5.  Third  thing  obfervable  iri  the  text,  and 
this  is,  "  the  inquiry  itfclf",  the  young  man  propo- 
fes  to  our  Savior  ,*  contained  in  thofe  words,  "  what 
good  thing  fliall  1  do,  that  I  may  have  eternal 
life"  ? 

He  here  takes  it  for  granted,  that  there  is  another 
life  after  [he  prefcnt  is  enjed,  and  that  it  may  be 
an  eternally  happy  one.  So  that  he  had  faith  in 
this  firft,  and  effential  article  of  all  religion  And, 
probably,  the  foundation  of  it  was,  not  the  exercife 
of  his  reafon  upon  meer  na  Ural  principles,  but 
upon  the  fcripiures  of  the  old-teflan\ent.  which,  be- 
ing a  Jew,  he  had  in  his  hands,  and  looked  upon  as 
wrote  by  holy  men  infpired  by  uod.  ^'  nd  it  were 
to  be  wiihed,  that  all  who  are  favout'd  with  the 
writings  of  the  new,  as  well  as  old  teftament,  had 
the  like  faith.  There  are  Saducees  among  chrifti- 
ans  fo  called,  a§  there  were  among  the  Jews  ;  that 
is,  men  of  corrupt  minds,  who  fay  there  is  *' nei- 
ther angel,  nor  fpirit",  nor  fu  ure  (late  of  exitlence  ; 
hereby  erafing  the  foundation  of  all  religion.  For 
*'  he  that  corneth  to  God  mull  believe  that  he  is^ 
and  (hat  he  is  a  rewarder  of  them  that  diligently 
feek  him'*,  as  the  anther  of  the  epiftle  to  th6 
Hebrews'expreiTesit.   * 

The  young  tiian,  in  tiiy  text,  was  not  in  this 
corrupt  way  of  thmking.  For  he  fuppoics  it  a 
matter  pait  all  diTpute,  that  rh-te  was  fucb  a 
thing  as  eternal  life  ;  and  his  inquiry  accordingly 
is,  not  whether  there  wa'^  fuch  a  life  ?  But  "  what 
he  fhould  do  that  he  mi^hc  have  it"  ? 


And 


II,  Chap.  6th  ver. 


230        'ihe  ^eftion  anfweredy 

And  here  it  is  apprehended  by  mod  interpreters, 
that  he  difcovered  his  ignorance  of  the  gofpel- 
mcthod  of  falvaiion  by  grace  thro'  Chrift.  And 
tis  highly  probable,  being  a  Jew,  and  educated  in 
the  principles  generally  received  in  that  day,  his 
-mind  was  leavcn'd  wiih  the  notion  of  obtaining 
life  upon  the  foot  of  law.  He  doubtlefs  imagin- 
ed, when  he  pr  >poled  the  queftion,  in  my  text, 
that  doing  was  the  ground  or  reafon  upon  which 
he  might  hope  for  life.  Some  good  thing  he 
fuppoled  mud  be  done  \  and  he  defires  to  be  in- 
ftructed,  what  this  good  thing  was,  that  he  might 
do  it.  And  here  lay  his  ultimate  dependance. 
It  was  his  doing  this  good  thing  he  concluded 
would,  in  irs  own  virtue,  give  him  a  right  to  eter- 
pal  life  :  In  which  he  was  groily  miftaken,  and 
really  ''eflablifhed  hisown  righteoufnefs'',  inftead 
of  honoring  Chnll:  as  "  the  end  of  the  law  for 
righteoufneis  to  every  one  that  believeth". 

You  will  then  pofTibly  afk,  mufl  the  concern- 
ed finner  fit  ftill,  and  do  nothing  in  order  to  eter- 
nal life  ?  Or,  it  he  does  any  thing,  will  he  be 
chargeable  with  "  ignorance  of  God's  righteouf- 
neis",  and  "  eftablifliing  his  own"  ? 

I  ANSWER,  this  will  by  no  means  follow  from 
what  has  been  faid,  with  reference  to  this  young 
querift  Tis  true  indeed,  and  rea  'ily  acknow> 
ledged  to  be  fo,  that  nothing  ought  to  be  done  in 
the  fenfe,  in  which  he  underftood  doing,  in  the 
queftion  he  put  to  our  Savior.  For  he  undoubt- 
edly imagined,  that  doing  was  that,  in  the  fole 
virtue  of  which,  upon  the  fole  account  of  which, 
he  might  obtain  a  right  to  eternal  life  ;  In  which 

view 


iiohaf  Jhall  I  do  to  inherit  Life.    331 

view  of  doing,  nothing  can  be  done  by  us  ;  nor 
indeed  ought  we  fo  much  as  to  attempt  the  doing 
of  any  thing  •,  yea,  fo  far  is  doing,  or  any  attempt 
to\A^ards  it,  in  this  fenfe,  either   neceffary,  or  fir, 
that  it  is,  in  reaLty  of  conilrudtion,  •  and  by   juft 
confequence,  a  fubverfion  of  grace  and  faith  ;  for 
*'  if  nghteoulnefs    comes   by  tjie  law,    faith   is 
made  void,  and  Chrift  is  dead  in   vain"  ;  as  the 
apoflle  t'aul  argues,  *  But  ftill,  fmners  in  concern 
about  eternal  life,  ought  by  no  means  to  fit  idle> 
as  tho'  they  had   nothing  to  do.     For   tho'  they 
can  do  nothing,  nor  ought  to  do  any  thing,  as  the 
*'  confideration'*  upon  which  they  may   hope  for 
the  obtainment  of  life  ;  yet,    in  fubferviency  to 
Chrift,  and  while  their  dependance  is  principally 
and  ultimately  on  him,  and  not  on  the  virtue  or 
wothincf^  of  their  own  doings,  they  may  do  all 
Within  the  verge  of  their  power.    They  may  *'  a(k> 
feek,  knock"  •>   they  may  "  watch,   pray,  labor, 
ftrive,  wreftle,  fight",  and,  in  a  word,  "  do  with 
their  might  wharfoever  their  hands  find  to  do"j 
^s  the  fcripture  expreffions  are.     And  they  oughts 
tis  their   undoubted   duty,  thus  to  exert  them- 
felves  to  the  utmoft  :  Nor  will  they,  by  fo  doing, 
be  jultly   chargeable  with  '^  fruftrating"  cither 
''  the  grace  of  God",  or  that  "  nghteoufnels  of 
his  which  is  by  faith"  :  Nay,  tis  only  in  this  way 
Of  doing,  that  they  may  reafonably   hope  for  the 
obtainment  of  that  "  crernal   life,   which   is  the 
gift  of  God,  thro'  Jefus  Chrift  our  Lord". 

But  as  this  is  a  matter  of  very  confiderable 
importance,  1  (liail  not  think  it  either  unprofita* 
ble,  or  unfeafonable,  if  I  am  at  fome  pains  to  fee 

ic 

*  Gal.    2.  21. 


g32       2^^  ^effion  anfi^ered^ 

it  in  a  more  full  and  diftin^t   light.     In  order 
whereto  let  it  be  remembertd, 

There  are  three  things,  wi  h  reference  to 
the  great  affair  of  eternal  life,  which  are  worthy 
of  fpecial  note  ;  namely,  the  rife  cr  fource  of  the 
divine  plan,  conformably  to  which  it  becomes 
obtainable  ;  the  moral  gfound  or  foundation, 
upon  which  it  is  obtained  ;  and  finally,  the  cha- 
radter  of  the  perfons  who  Ihali  adlually  obtain  it,    ^ 

Just  conceptions  of  ihefe  things  will,  if  I  mif- 
take  not,  lead  us  into  juft  ideas  of  our  own  exert- 
ments.  We  fhall  herefrom  clearly  perceive,  not 
only  its  being  fit  and  reafonable,  that  we  fhould 
be  up  and  doing,  but  be  inllrutfled  how  to  give 
what  we  do, its  proper  place,  and  du€  fubordina- 
tion,  in  the  buifinefs  of  eternal  life. 

As  to  the  firft  of  thefe  things,  the  fource  of  the 
plan,  conformably  to  which  eternal  life  becomes 
ob-ainable, — it  is  the  free  favor  of  God,  his  un- 
delerved  love  and  good-will,  j  The  excitement 
hereto  was  not  from  wiihoilt,*  but  lay  wholly  in 
his  own  bread.  It  proceded  from  the  efiential, 
everJafting,  fupremely  perfedl  benevolence  of  his 
nature.  No  forefeen  doings  of  our's,'  in  any 
fhape  whatever,  had  the  lead  influence  to  per- 
fuade  hereto.  "  He  firfl:  loved  us".  We  were 
indeed  "  finners"  in  the  view  of  God,  when  he 
came  into  the  golpel-fcheme  of  bellowing  life. 
Adorable  grace  therefore  was  that,  and  that  only, 
which  moved  him  hereto.  It  fprang  from  this 
fource,  antecedently  to  all  other  confiderations 
whatever.    Even  the  appointment  of  Chrift,  to 

carry 


what  pall  I  da  to  inherit  Life.     333 

Garry  the  plan  of  life  into  execution,  was  pofterior 
to,  and  coareq.uent  upon,  this  love  of  God,  and 
one  of  the  amazingly  glorious  efJedts  of  it.  "  God 
fo  loved  the  world,  that  he  gave  his  only  begot- 
ten fon,  that  we  might  have  life  thro'  him". 

Now,  the  eonfequence  naturally  and  obvioufly 
deducible  from  thefe  premifes  is,  that  eternal  life, 
in  regard  of  its  being  an  obtainable  blefling,  has 
no  conne6lion  with,  or  the  lead  dependance  on, 
any  thing  we  can  do  :  Nor  is  it  either  neceflary, 
or  fit,  that  we  ihould  do  any  thing,  or  attempt  to 
do  any  thmg,  as  tho'  we  could  hereby  move  the 
heart  of  God  to  a  willingnefs  that  life  might  be 
obtainable.  This  would  be  to  fubftimte  works 
in  the  room  of  grace  ;  taking  that  glory  to  our- 
fclves,  which  is  due  only  to  God  :  Whereas,  that 
abfolacely  free  favor,  and  undeferved  love  of 
God,  to  which  it  is  owing  that  liie  is  attainable, 
fh  )uld  be  the  firft  and  great  obj<:6t  of  our  depend- 
ance ;  and  what  we  do,  fhould  be  done  in  a  be- 
coming fubferviency  hereto  Grace,  in  this  way, 
will  be  principallv  honored,  and  not  our  felves. 
And  1  may  pertinently  add,  tis  only  this  way  of 
doing,  that  is  adapted  to  give  eafe  and  quiet  to 
the  finner*s  confcience  He  might  well  be  filled 
with  delpon ding  anxiety  and  fear,  if  his  depend- 
ance was  on  his  own  worthlefs  doings  to  move  the 
heart  of  God  towards  him  ;  but  while  he  exerts 
himfelf,  having  his  chief  and  ultimate  dependance 
on  that  boundlefs  grace  of  God,  whtch,  from 
everlalling,  gave  rife  to  the  plan  of  redemption, 
he  may  reafonably  take  heart,  and  be  of  good 
courage.  For,  "  if,  while  an  enemy",  the  love 
of  God  was,  fuch^  ao  to  purpofe  and  contrive  a. 


334  The  ^ejlion  anfwered^ 

way,  wherein  he  might  "  be  reconciled  •,  how 
much  more,  being  thus  far  reconciled'^  may  he 
hope  to  obtain  life  ? 

'The  next  thing,  in  regard  of  eternallife,  wor- 
thy of  particular  remark  is,  the  moral  ground  or 
reaton  of  its  beftowment.  And  th's  is  the  meri- 
torious life  and  death  of  our  blefled  Savior  Jefus 
'  Chrift.j  The  infpired  writings,  efpecially  thofe 
of  the  new-teltament,  every  where  lead  us  to 
think  thus  of  the  matter.  I  need  not  turn  you 
to  the  texts.  You  are  all,  it  may  reafonably  be 
prefumed,  too  well  acquainted  with  them  to  be 
ignorant,  that  that  glorious  perfon,  the  only  be- 
gotten fon  of  God,  while  in  our  world,  a  partaker 
ot  flefh  and  blood,  both  did  and  fuffered  every 
thing  that  was  neceflary,  in  order  to  a  righteouf- 
nefs,  on  account  of  which  God  might,  in  confift- 
cncy  with  the  honor  of  his  perfeftions,  and  the 
authority  of  his  law  and  government,  make  the 
grant  of  eternal  life.  Accordingly,  this  meritori- 
ous righteoufnefs  of  Chrifl  is  that,  for  the  fake  of 
which,  upon  the  account  of  which,  this  bleffing  is 
confer'd.  And  on  whomfoever  it  is  confer'd, 
this  is  the  true  ground  or  reafon  of  its  beftow- 
ment. 

Tis  eafie  now  to  colled  from  this  remark^ 
that  no  doings  ofour's  are  to  be  look't  upon, 
as  the  reafon,  or  confideration,  upon  which  the 
gift  of  life  is  made.  In  this  fenfe,  all  works  of 
righteoufnefs,  done  by  us,  are  totally  ufelefs  ; 
yea,  the  doing  of  them  would  reflect  difhonor  on 
Chrift,  as  tho'  his  worthinefs  was  an  infufiicient 
ground  of  dependance  for  life.     The  plain  truth 


what  Jhall  I  do  to  inherit  Life.   335 

is,  the  perfe6t  righteoiifnefs  of  Chrift  is  the  one 
only  meritorious  caufe  of  eternal  life.  For  which 
reafon,  we  are  to  do  nothing,  it  is  not  fit  we 
fhould  do  any  thing,  wc  cannot  indeed  do  any 
thing,  in  the  virtue  of  which,  upon  the  account 
of  which,  we  may  hope  to  obtain  life.  All 
doings  of  ou'**s  in  this  fenfe,  would  be  that 
"  eftablifhment  of  our  own  rghtcoufnels",  iqi 
oppofition  to  "  the  rightt-oufnels  of  God  by  faith", 
which  is  io  often  caution'd  againll  by  the  apoftle 
Paul.  They  are  therefore,  in  this  view  of  them, 
with  great  care,  and  particularity  excluded,  in 
his  epiftles,  from  having  any,  the  lead  hand  in 
.  the  affair  of  falvation  :  And  with  the  higheft 
reafon  ;  for  if  life  could  be  obtained  in  the  virtue 
of  any  doings  of  our's,  it  would  '*come  thro^ 
the  law,  and  not  thro*  the  righteoufnefs  ot  taith"  ; 
which  would  '^  make  faith  void",  and  the  life 
and  death  of  Chrift  of  none  efFcd". 

The  laft  thing  to  betaken  notice  of,  with  re- 
fpe6t  to  eternal  life,  is  the  perfons  upon  whom  it 
riiall  actually  be  beftowed.  And  thele  are  not 
finners  in  common.  For  tho'  eternal  life,  of  the 
rich  fuperabounding  grace  of  God,  is  a  blefling 
obtainable  by  all  withoutexception  ;  and  tho'  the 
true  reafon  of  its  beftowment,  the  righteoufnefs 
of  Chrift,  is  menronoufly  fufHci  nt  for  all: 
Yet,  the  a6fual  beftowment  of  it  is  limited  to 
fome  only,  and  i\\d^^  of  a  certain  charader. 
Unbrlieving  impenitent  finners,  lb  living,  and  fo 
dy.ng,  inftead  of  entering  into  life,  jfhall  fuffcr 
the  "  fecond  death"  :  Nor  will  the  grace  of 
God,  or  the  righteoufnefs  of  Chrift,be  any  fecurity 


to  them  herefrom. 


The  perlons  upon  whom  God 

will 


336        ^he  ^ejiion  anfwered^ 

will  a6lually  bellow  eternal  life  are  thofe,  who^ 
fo  believe  in  his  Ibn  Jefus  Chrift,  as  to  be  pofleft 
of  a  difpofition  to  true  holinefs,  that  will  throw 
jtfelf  out  into  fuitable  correfponding  adls,  as  occa^ 
fions  are  offered  therefor  in  the  providence  of 
God.  \  1  his  is  the  "  grand  mark",  by  which 
they  are  delcribed  in  the  revelations  of  icripture. 
And  upon  whomfoever  it  is  found,  whether 
they  are  Jews,  or  Gentiles  -,  whether  they  be 
bond,  or  free  •,  whether  they  are  male  or  female  -3 
they  are,  in  the  gofpel  eftimation,  fubjedively 
meet  for  the  beftowment  of  life  ;  and  life  fliall 
actually  be  beflowed  upon  them,  of  the  rich  grace 
of  Gou,  upon  account  of  the  meritorious  righte- 
oufnefsofhis  fon  Jefus  Chrift.  And  thefe  are 
the  only  perions,  upon  whom  he  will  beftow  it. 
As  for  all  others,  be  they  who  they  will,  or  their 
charafter  what  it  v/ill,  their  doom  will  be,  to  be 
*'  catt  into  outer  darknefs,  where  is  weeping,  and 
wailing,  and  gnaftiing  of  teeth". 

This  remark  now  will  clearly  and  diftindly 
point  out  to  us  the  fuitablenefs  of  our  own  ex- 
ertions, with  reference  to  eternal  life  •,  and,  at 
the  fame  time,  afcertain  their  proper  ^ufe,  and 
place,  in  this  momentous  affair. 

We  have  feen,  that  eternal  life  will  be  beftow- 
ed  upon  none  but  perfons  of"  fuch  a  charadler", 
that  is,  upon  none  but  thofe,  who  are  fubjedlive- 
ly  meet  for  it.  What  thtrefore  we  have  to  do, 
lies  wholly  in  endeavours  relating  to  this  charadler, 
and  this  meernefs.  God,  of  his  free  favor,  has 
abfolutely  made  eternal  life  an  obtainable  bleflirrg. 
Here  then  we  have  nothing  to  do*     All  doings 


what  pall  I  do  to  inherit  Life.    337 

of  our's  would  be  impertinent.  Chrift,  by  his  me- 
ritorious righteoufnefs,  has  furnilhed  a  compleat- 
iy  pcrfed  reafon  for  the  beftowment  of  it.  Here 
alfo  it  would  be  highly  abfurd  to  fuppofe,  we  had 
any  thing  to  do.  This  would  be  to  place  our 
own  doings  in  the  room  of  the  perfedl  righteouf- 
nefs of  Chrift  ;  which  is,  conftrudively,  a  fubver- 
fion  of  the  gofpcl.  All  therefore  that  we  have-' 
to  do  muft  relate  to  that  charader,  which  the 
conftitution  of  the  gofpel  makes  neceflary  in  order 
to  the  adlual  poflefTion  and  enjoyment  of  that  eter- 
nal life,  which  the  free  favor  of  God  has  made 
obtainable,  and  which  he  may  honorably  beftow 
in  confideration  of  his  fon's  meritorious  righte- 
pufnels. 

And  in  this  view  of  doing,  there  is  both  room 
for  it,  and  an  high  degree  of  fitnefs  in  it,  while 
we  properly  fubordinate  what  we  do  to  Chrift  and 
grace.  For  it  is  to  be  remembered,  tho'  God  is 
the  principal  agent  in  the  application  of  redemp- 
tion, or,  what  means  the  fame  thing,  in  forming 
the  charader,  without  which  he  will  never  beftow 
eternal  life  5  yet,  in  the  doing  of  this,  he  con- 
fiders  us  as  intelligent  and  moral  agents,  as  be- 
ings endowed  with  the  feveral  powers  of  thinking, 
reafoning,willing,choofing,refufing,defiring,  hop- 
ing,loving,fearing,hating,&:  the  like  •,  and  accords 
ingly  deals  with  us  as  fuch,  by  co-operating  with 
thefe  powersjin  ufe  of  proper  means, fuitably  adjuft 
ed  to  their  nature.  He  don't  make  men  believers, 
v^ithout  the  ufe  of  their  own  faculties  ;  peither 
does  he  form  them  to  this  character,  by  giving 
them  new  faculties,  or  by  deftroying,  or  making 
^ny  phyfical  change,  in  their  old  ones  ;  but  ac- 
Z  jcomplilhef 


33^         ^^^  ^^J^io^  anfimred^ 

compllflies  his  pleafure  in  them,  by  accommoda» 
ting  his  agency  to  their  proper  make  and  confti- 
tuiion.     The  bible  always   reprefcnts  the  matter 
in  this  light.     And  this  method  of  a<Sting  exhi- 
bits the  true  reafon  of  the  eredbion  of  God's  vifible 
kingdom,   under    the    adminiftration    of  his  fon 
Jefus  Chrift,  with  all  its    means,   privileges,  mo- 
tives and  blefTings.     Of  what  fignificancy  would 
it  be  to  place  fmners  under    the  gofpel-difpenfa- 
tion,    if  they  had  nothing  to  do  but  to  fit  ilill    ? 
In  this   view  of  the  matter,  of  what    ufe  would 
the  inftitutions  of  religion  be  to  them  ?  Of  what 
fervice,  the  inftrudions,  calls,  intreaties,  counfels, 
"warnings    and  encouragements  of  God's  word  ? 
To  what    pu^pofe    would  it  be  to  apply  to  them 
to  enlighten  their  minds,  to  influence  their  wills, 
to    alarm    their   confciences,     to    awaken    their 
paffions  and  affe6lions  ?  There  would  be  no  pro- 
priety, I  might  rather  fay,  there  would  be  a  down- 
right impropriety  and  abfurdity,  in  this  method 
of  dealing  with  them,  if  they  had  nothing   to  do 
but    to  wait  till   God,   without  any  exertion    of 
their's,  fliould  make  them  meet  for  eternal  life. 

Tis  he  indeed  that  fornris  men  to  this  meet- 
nefs  \  but  he  does  it  mediately,  and  in  a  way 
fuited  to  their  nature  as  reafonable  and  moral 
beings.  Tis  therefore  obfervable,  faith,  conver- 
fion,  the  new  man  in  Chrift,  which  conftitute  the 
character  of  thole  who  are  '*  meet  for  the  inheri- 
tance of  the  famts  in  light",  are  not  only  fpoken 
of,  in  the  infpired  writings,  as  '*  the  work  of 
God",  but  a  work  that  he  begins,  maintains,  car- 
ries on,  and  compleats,  with  the  "  concurring 
2g,ency  of  men  themfelves",  in  the  ufe  of  various 

means 


what  [hall  1  do  to  inherit  Life.   339 

tneans  wifely  adapted  to  the  purpofe.  Here 
therefore  there  is  both  room,  and  opportunity  for 
the  exertment  of  our  reafonable  powers;  and  if 
weneglt6l  to  make  the  proper  ufe  of  them,  we 
can  refledl  the  blame  no  where  but  on  ourfelves, 
if  we  are  never  made  the  fubjeds  of  that  faith 
which  is  to  falvation. 

The  plain  truth  is,  God,  man,  and  means,  are 
all  concerned  ift  the  formation  of  that  charader, 
without  which  we  cannot  inherit  eternal  life.  They 
ought  not  therefore  to  be  fet  in  oppofni^n  to  each 
other  ;  but  fhould  be  confidered  as  jointly  agree- 
ing, and  concurring,  in  this  great  affair.  rVnd 
the  feparating  thefe,  or  the  oppofing  them  to  one 
another,  or  the  felting  afide  any  one  of  them  in 
order  to  exalt  the  other,  is  a  differ  vice  to  religion, 
and  dangerous  to  the  fouls  of  men.  The  order 
of  the  divine  plan,  and  harmony  of  its  parts,  are 
hereby  broke  in  upon,  and  thole  things  disjoin'd, 
and  viewed  as  counter-a£ling  each  other,  which 
the  wifdom  of  God  has  join'd  together,  and  duely 
fubordinated  to  each  other. 

If,  on  the  one  hand,  it  would  be  extremely 
unreafonable,  and  highly  derogatory  from  the 
honor  of  God's  grace,  becaufe,  in  many  texts  of 
fcripture,  we  are  called  upon  "  to  believe,  repent, 
and  be  converted",  to  argue  from  hence,  there 
is  no  need  of  the  powerful  operations  of  the 
divine  Spirit  to  introduce  that  moral  change  which 
is  fignified  by  thefe  expreffions  :  So  would  it,  on 
the  other  hand,  be  extravagant  and  abfurd,  be- 
caufe faith  and  converfion  are  afcribed  to  the  in- 
fluences of  God's  gr^ace,  to  conclude  herefrom, 
Z  2  that 


5|  40        T^e  ^ueftlon  an/wered^ 

that  there  is  no  propriety  in  the  ufe  of  means  % 
no  need  of  preaching,  or  hearing,  or  praying  ; 
ho  need  of  inftrudtions  and  motives,  nor  of  the 
exercife  of  our  own  powers  in  attending  to  them  •, 
nor  of  any  exertments  of  our's,  that  this  work 
may  be  accomplifhed  in  us.     Tis  true,  means, 
in  themfelves  fimply  confidcred,  will  do  nothing 
to  any  faving  purpofe  ^  but  ftill,  God,  by  the  pow- 
erful influences  of  his   Spirit,    can  render   them 
effedtual  •,  and  with  this  dependance  only  fhould 
we  ufe  them.     Tis  true  alfo,  we  are,  in  our  pre- 
fent  fallen  (late,  poor,  weak,  corrupt  and  finful 
creatures  ;  but  however  weak  and  corrupt  we  are, 
we  yet  retain  the  character  of   intelligent  moral 
agents  •,  and  the  grace  of  God  does  not  (uperfede 
our  a6livity,   neither  does  it  deftroy  our  faculties 
as   men,   but   fuppofes  the   exertment  of  them  ; 
iand  by  their  exertment,   duely   fubordinated  to 
the   influences  of  the  divine  Spirit,  and  concur-r 
ring   with    them,   that  work  of  grace   is  wro't  iri 
us,  whereby  we  are  made  meet  for  eternal  life. 

;?  The  fliort  of  the  matter  is,  the  Icripture  ever)^ 
where  confiders  us  as  men,  as  moral  and  intelli- 
gent agents,  and  reprefents  God  as  beginning 
and  carrying  on  the  work  of  faith  and  converfion 
in  a  way  analagous  to  our  make  as  fuch,by  mak- 
ing ufe  of  means,  and  requiring  our  attention 
to  them,  and  the  exertment  of  even  all  our  pow-. 
ers  in  fubordination  to  him,  and  the  all-powerful 
influences  of  his  grace  and  Spirit.  A  great  part 
of  the  bible  would  be  unintelligible  upon  any 
'other  fcheme  of  tho't.  If  it  did  not  lie  with  us 
to  make  ufe  of  our  feveral  faculties,  whether  in- 
teiledual  or  moral,  why  has  God  taken  fuch  care, 

in 


what  Jhall  I  do  to  inherit  Life^   341 

in  all  fuitable  ways,  to  apply  to  them  to  excite 
their  exercife  ?  Why  has  he  offered  fo  much  light 
to  inform  our  underltandings  ?  Why,  fo  many 
motives  to  perfuade  our  wills  ?  Why,  fo  many 
awakening  confiderations  to  alarm  our  confcien- 
ces  ?  Why  fo  many  curfes  and  blefiings  to  roufe 
our  fears,  and  animate  our  hopes  ?  Surely,  it  is 
reafonable  and  fit  we  fhould  exert  thefe  powers 
of  our  nature,  or  fuch  reafons  to  engage  their 
exertment  would  never  have  been  prefented 
to  us.  Shall  God  fet  before  our  view  his  law,  in 
all  its  ftridlnefs  and  terror,on  purpofe  that  it  might 
be  a  "  fchool-mafter"  to  teach  us  our  abound- 
ing finfulnefs  and  guilt,  and  fhew  us  the  abfolute 
need  we  ftand  in  of  the  Savior  he  has  provided 
for  us  ;  and  we,  at  the  fame  time,  take  no  care, 
make  ufe  of  no  endeavours  to  learn,  from  this  in- 
ftrudor,  the  undone  (late  we  are  in  as  finners, 
that  we  m^y  be  in  a  proper  difpofition  to  look  out 
for  help  in  the  mercy  of  God  thro'  Jefus  Chrift  ? 
Shall  God  reveal  to  us  the  hope  of  the  gofpeU 
the  all-fufficiency  of  Chrift  as  a  redeemer,  theful- 
nefs  of  merit  and  grace  there  is  in  him,  his  ability 
and  readmefs  to  fave  even  the  chief  of  finners, 
and  we  remain  unmoved  under  thefe  amazing 
difcoveries  of  his  love  and  pity,  and  fet  down  eafie 
without  doing  any  thing  at  all  that  we  may  par- 
take of  the  benefits  of  redeeming  grace  ?  Shall 
God  apply  to  every  faculty  he  has  cndow'd  us 
with,  every  principle  of  adion  in  our  nature  ; 
omiting  nothing  we  can  mention,  nothing  we  can 
conceive^of,  that  is  adapted  to  work  upon  reafon- 
able creatures,  and  we  continue  notwithllanding 
indolent  and  inaftive  ?  Tis  infinitely  abfurd  to 
fuppofe  it  fit  it  fhould  be  fo.  And,  in  truth,  we 
4re  fo  confticuted,  that  it  can't  be  fo  j  tis  impoffi- 

ble 


^4-2        T^he  ^ejHon  anfwered^ 

ble  we  fhould  fit  ftill,  and  do  nothing,  unlefs    we 
are  ftupidly  ignorant,  or  as  ftupidly  infenfible. 

Some,  I  know,  under  the  pretence  of  being 
jealous  for  the   honor  of  Chrift  and  grace,  have 
reprefented  all  exertments    of  our's  as  hurtful, 
rather  than  ufeful  •,  and  inftead  of  urging  finners 
to  *'  ilrive  to  enter  in  at  the  flrait  gate",  rather 
tell  them  their  own  endeavours   are  ufelefs,  and 
it  better  becomes  them  to  wait  inadive  till  God 
ihall  pleafe  powerfully  to  work  the  work  of  faith 
In  them.     But  this  is  to  run  from  one   extreme 
to  another,  and  to  guard  againft  one  danger,    by 
geting  into    another  as  truly  fatal.     We  cannot 
be  too  much  concern'd,  that   Chrift    and  grace 
may  have  their  due  glory  in  the  affair  of  our  fal- 
vation  •,  but  under  the  notion  of  exalting  Chrift, 
and  magnifying  grace,  we  muft'not  refledt  diihonor 
on  the  wifdom  of  God,  who  has  fo  contrived  the 
plan  of  life,  as  to  make  our  exertments  necefTary, 
tho'  in  the  proper  placeof  fubordination.     If  there 
is  danger,  left,  if  men  are  put  upon  doing,    they 
fhould   truft  to  their  doings  to  the  difhonor   of 
Chrift  \  is  there  not  danger  likewife,  if  they  are 
inftrucSted   to  fit  idle  and  do  nothing,   left    they 
Ihould    mifs  of  grace,    die  without    an    intereft 
in  Chrift,  and  perifh  in  another  world  }  The  pro- 
per method  here  is,  not  tofuppofe  that  men  muft 
be  inadive,  but  to  ftiew  them  how  their  adlivity 
may  be  fo  fubordinated  to  the  grace  of  God, &  the 
righteoufnefs  of  Chrift,  as  that  they  may  harmo- 
nife  with  each  other  in  the  great  affair  of  eternal 
life  i  which  is  what  I  have  endeavoured  to  do  in 

the  preceding  difcourfe. 

And 


-J 


what  Jhall  I  do  to  inherit  Life.     343 

Anp  now,  as  the  conclufion  of  what  we  have 
heard,  let  us  endeavour  to  entertain  in  our  minds 
juft  conceptions  of  the  fcheme  ofGod,  with  refer* 
ence  to  eternal  life.  Let  us  adore  and  magnifie 
that  unmerited  love,  and  free  favor  of  his,  which 
have  made  it  obtainable  by  the  finful  fons  of 
men.  Let  us  admire  his  wifdom  in  contriving 
fo  wonderful  an  expedient,for  the  beftowment  of 
it  in  a  way  honorary  to  his  perfedions  and  go-. 
vernment,  as  the  meritorious  righteoufnefs  of  his 
fon  Jefus  Chrift.  And  let  our  hope  for  life  be 
primarily  and  ultimately  grounded  on  grace  and 
Chnft,  and  not  on  any  doings  of  our's,  left  we 
become  chargeable  with  "  eftablifhing  our  own 
righteoufnefs",  and  not  fubmiting  to  that  which 
God  has  contrived  and  appointed  :  Yet,  let  us 
beware  of  fitting  idle,  and  doing  nothing,  as  if 
all  doing  of  our's  was  needlefs  ;  for  it  has  its 
place  ;  and,  in  its  place,it  is  highly  proper.  Nei* 
ther  the  grace  of  God,  nor  the  merits  of  Chrift, 
take  away  the  necefTity,  or  the  fuitablenefs,  of 
our  own  exertions  in  the  bufinefs  of  attaining  to 
life  -,  and  tis  fo  far  from  honoring  the  grace  of 
God,  or  the  merits  of  the  redeemer,  to  fuppofe 
fuch  a  thing,  that  it  really  cafts  reproach  upon 
them  both.  Tis  to  feperate  between  thofe  things, 
which  God  has  joined  together.  Men  may,  tis 
true,  place  their  own  doings  in  the  room  of  Chrift, 
or  divine  grace  •,  and  fo  they  may,  under  the 
notion  of  exalting  Chrift,  and  magnifying  grace, 
rejedl  all  exertions  of  their's  as  ufelefs,  and  to  no 
purpofe  :  But,  in  either  of  thefe  cafes, diftionor  is 
done  to  the  redeemer,  &  that  grace  of  God  which 
can  never  be  inconfiftent  with  our  own  endea- 
vours, duly  fubordinated.     While  therefore  we 


34+      -^^^  ^edion  anfivered^  &c, 

giveGod  the  glory  of  his  grace,in  making  life  at- 
tainable  •,  and  Chrifl,  the  glory  of  his  worthinefs, 
in  depending  on  that  for  the  beftowment  of  it, 
let  us  labor  and  ftrive,  that  we  may  be  made 
meet  for  this  great  &  abfolutely  neceflary  bleffing  ♦, 
as  firmly  believing,  we  can  have  no  good  reafon 
to  exped  to.be  made  thus  meet  for  it,  if  we  fit 
{till  and  do  nothing  :  Whereas,  if  we  exert  our- 
felves  with  zeal  and  vigor,  in  the  ufe  of  appoint- 
ed means,  we  may  encourage  ourfelves  to  hope, 
that  God,  for  Chrift's  fake,  will  begin,  maintain, 
and  carry  on  that  work  of  grace  in  our  fouls, 
which  will  finally  end  in  that  life  of  glory,  in  the 
heavenly  world,  which  fhall  be  eternal.  GOE) 
grant  this  may  be  the  happy  portion  of  us  all  for 
his  mercy's  fake,  in  Jefus  Chrift  our  Lord  ! 


AMEN. 


(f^  The  reader  is  defired  to  correft  the  following 
Errata,  and  any  other  he  may  obferve  that  have 
efcaped  the  Author's  notice. 

PAg.40. title  pag.  read  aniwered.p.4i.l.3i.for  purity,r. 
fincerity.p.yj.laft  l.aft.chief  dele  ,  p.93.1.24..aft.  fub- 
jects  r.of.'p.99.1.  i  S.f.they  were,r.it  was.p.  1  oy.at  bot  f.Gen 
r.Heb.p.  loS.at  markf  r.Heb.  i  i.p.  1 1 8.1. 8. r. remembered. 
P.i28.1.9.f.had,r.has.p.i38.1.i.f.has,r.have.p.  175.  Note 
1.9.f.wordsjr.founds.p.i76.Note  I.4.  dele  fame.p.2ii.laft 
U".his,r.fm.p.2  50.1.i8.  r.things.  p.259.1.20.  f.believers,  r. 
Unbelievers.p.267.Note  1. 8.dele  greater,  p.  288. 1  17.  aft, 
grofs,r.a.p.3i5.1.27.r.dayly.p.325.1.2.r.recommend. 


V' 


'«W1 


'^  '^^^i-i>ULi(i^sLy^. 


'  -  ■  i 


■( 


vO 


.o.!>^ 


r-^^ 


/'— -^ 


